THe prayer of our bles­sed Sauiour Christ Ie­sus in this Chapter cō ­prehended, is eyther concerning his owne glorification, from ve. 1. to verse 6. or as tou­ching the confirmation of his Church, ei­ther then present, consisting of his Apo­stles, & other Disciples, from v. 6. to v. 20. or which was afterward to bee called by their preaching, from v. 20. to the end.

The summe of Christs prayer is for his glorification, which is expressed v. 1. v. 5. The reasons which our Sauiour vseth for this his request, are four, 1. à fine, from the end, v. 1. Glorifie thy Sonne, that thy Sonne [Page 2] also may glorifie thee. 2. à pari, from the like, v. 2. As thou hast giuen him power ouer all flesh: and as power is giuen vnto him, so also glory belongeth vnto him. 3. à cau­sa meritoria, from the meriting or deser­uing cause, v. 4. I haue glorified thee on earth, and now glorifie mee: he was worthy of this glory which was due vnto him. 4. ab ae­quo, from the equitie of it: it was his owne glory before the world was.

But before I descend to intreate parti­cularly of this Scripture, or any part ther­of, there are three necessarie considerati­ons first to be handled: two of them con­cerne Christs prayer in particular: first of the validitie and efficacie thereof; whose force and vertue extendeth to the worlds end: secondly, of the qualitie and diffe­rence betweene Christs prayer and ours, betweene Christs prayer then in the daies of his flesh, and the prayer or intercession of his Mediatorship now. The other point is, of the vse of Praier in generall, namely of the necessitie thereof.

First concerning the force and efficacy of our Lords prayer,Doctr. 1. it is euerlasting, it is not yet either extinct or slaked, but re­maineth still, and shall till the worlds end: for though there are now sixteene hun­dred [Page 3] yeares well nie, since this praier was vttered by our Sauiour, yet the benefite thereof doth extend it selfe vnto this age: for we also, as many as beleeue in Christ through the word of the Apostles, are comprehended in this praier, verse 20.

1 Thus the Apostle testifieth, that our Sauiour offered vp in the daies of his flesh, praiers and supplications with strong cries and teares, and was heard, Hebr. 5. 7. As he was heard in that zealous prayer which hee made in the Garden before his passion, whereof the Apostle there chiefly spea­keth; so also he was heard in all other his praiers, Iohn 11. 42. I know thou hearest me alwaies: and especially in this praier, which he powreth forth in the behalfe of his vni­uersall Church, then being, or which was to come.

2 If Abels voice spake after his death: (for by saith yet being dead hee speaketh, Heb. 11. 5.) much more doth the voice of Christ in this praier yet speake vnto God, which as the Apostle saith, speaketh better things then the bloud of Abel, Hebr. 12. 24. If Abels voice was heard after his death crying for vengeance, much more Christs voice yet soundeth in the eares of GOD calling for mercie. Salomons praier, which [Page 4] he made at the dedication of the temple, 1. Kin. 8. did consecrate the temple to that holy vse, not during his time, but so long as the temple stood: for thus he praieth, v. 38. What prayer or supplication soeuer shall be made of any man, &c. and shall stretch forth his hands in this house, heare thou in heauen. If Salomons prayer did transferre the be­nefit thereof to the succeeding ages, much more auaileable is the power of Christ.

3 Then like as the Manna was laid vp in the Arke, though it was of it selfe but as a melting dew, which faded by the heate of the Sunne, yet by Gods blessing endured many hundred yeares: so the voyce of Christ,Plutarc. de garrulitat. though it were a transitorie sound, yet it hath a permanent force. The Greci­ans doe speake much of a certaine place of Olympia, which giueth seuen ecchoes or reflexions of one voice, which therefore they call [...], of seuen voyces. But we may woorthily admire this prayer of Christ, which giueth not only seuen or se­uenty seuen voices, but cōtinually sounds in the eares of God & reboundeth to vs.

4 For the Preacher saith, Ecclesiast. 3. 12. I know, that whatsoeuer God doth shall bee for euer: and the Prophet saith, Psal. 119. 89. Thy word endureth for euer in heauen. [Page 5] This prayer therefore proceeding from the sonne of God, must needes be of an e­uerlasting force, as the Apostle saith. This man, because he endureth euer, hath an euer­lasting priesthood. Hebr. 7. 24. Wherefore his prayer being an act of his priesthood, is also euerlasting.

5 Wherefore, this is much to the com­fort of the Church of God, that this holy prayer of Christ is still in memorie with God: that like as they boldely come into the Princes presence, when their supplica­tion is already offered, and their suit gran­ted; so haue wee through the prayer of Christ bold accesse: his prayer maketh a way for our prayers, euen as the arke went before to diuide the waters of Iordan, and the people followed after, Iosua 3. 14. so hath Christ our Arke, Altar, Priest, and all, diuided a way for our prayers: he is the doore, and by him also a doore is opened to our prayers, as Ambrose well saith vpon these words, Reue. 4. 1. I looked, and beholde a doore was opened in heauen: In L [...]c. ca. 11. apertum est igi­tur ostium Ioanni precanti, apertum est Paulo: A doore is opened to Iohn praying, a doore is o­pened to Paul.

[...] Secondly we are to consider first of the difference betweene the praiers of Christ,Doct. 2. [Page 6] and the praiers of his church: then of the diuersity betweene the praiers of Christ in the dayes of his flesh, and now in his glori­ous maiesty.

For the first:Difference betwixt the pr [...]uer [...] of Ch [...]st and of his mem­bers. 1. Christs prayer tendeth wholly to the good of his church; he hath no neede to pray for himselfe, as neither did hee offer vp sacrifice for himselfe, as the high Priest did, both for his owne sins, and then for the sins of the people, Hebr. 7. 27. for euen the prayer of Christ for his glorification is for the church, that they may behold his glorie, Iohn 17. 24. but the scope & end of our prayers is one­ly for the release of our selues.

2. Christs prayer is perfect, without any doubting or wauering or any infirmi­ty besides: for God is in him well pleased, Mat. 3. 17. but our praiers are imperfect: wee know not what to pray as wee ought, Rom. 8. 26.

3. Christs praiers are meritorious, as euerie other worke of his was: for the lamb that was killed, is worthie to receiue power. Reuel. 5. 14. but our prayers merite not: for when wee haue done all, we haue done nothing, but which was our duetie to do, Luke 17. 10.

4. Christ prayeth by himselfe, he nee­deth [Page 7] none other to pray by: but our prai­ers cannot bee accepted without a media­tour: yea the Apostle dare not presume to offer thankes vnto God, but through Iesus Christ, Rom. 1. 8.

5. The prayer of Christ is the prayer not of a mortall man, but of one that is both God and man, who is inferiour to his father as he is man, but equall as he is God: who prayeth not as an inferiour, when he thus saith: Father, I will that they which thou hast giuen me, be with mee where I am, verse 24.

6. Our prayers, because they are weak and imperfect, had neede often to bee re­newed: but this prayer of Christ being once made, hath an euerlasting force: as the Apostle speaketh of the offering of Christ, with one offering hath he consecrated for euer, them that are sanctified, Hebrews 10. 14.

Now hauing thus briefly shewed how the prayers of the head and members dif­fer, let vs consider likewise of the diffe­rence of Christs praiers:Christ prai­eth not in heauē now as he did in the earth. the apostle saith, that Christ euer liueth to make intercession for vs, Hebr. 7. 25. But wee must not ima­gine, that Christ praieth now sitting at the right hand of God, as he did while he [Page 8] liued in earth: with sighes and groanes as at Lazarus graue, Iohn 11. 38. with criee and teares, as in the garden, Math. 26. 39. sometime lifting vp his eyes, Iohn 17. 1. falling vpon his face, Marke 14. 35. some­time kneeling, Luke 22. 41. We must not thinke that Christ prayeth now after anie such manner, by bowi [...]g the knee, or ma­king intreaty, or offering supplication to his father, as Augustine well saith, that these are the cogitations of carnal men, to imagine,Tract. 10 [...]. in Ioann [...] tanquam, in alio loco patrem, in alio filium patri ast antem, pro nobis verba facere, That the father is as it were in one place, the sonne to stand by in an other speaking for vs: and the Apostle, saying that Christ in the dayes of his flesh did offer vp prayers and supplications with strong cries, Hebrews 7. 5. sheweth that this manner of prayer vsed by Christ then in the dayes of his humili­ation, doth not beseeme him now in the time of his exaltation: and our Sauiour himselfe saith, At that day ye shall aske in my name: and I say not vnto you, that I will pray vnto the father for you, Iohn 16. 26. that is, in such manner as he prayed in earth he shal not then neede to pray for vs.

Wherefore to cleare this point: these three waies our Sauior is called our inter­cessour [Page 9] and mediatour: first, because the Lord for Christs sake, and together with him doth graunt vs all things, Rom. 8. 32. and he hath promised, that whatsoeuer we aske the father in his name, he will giue it vs, Iohn [...]6. 23.

Secondly, Christ maketh intercession for vs, non vòce, sed miseratione, not by his voyce, but in compassion and mercie, in continuall succouring of his members, & relieuing our necessities: and therefore he is called by the Apostle, a mercifull and a faithfull high Priest, Hebr. 2. 17. that is tou­ched with the feeling of our infirmities, Hebr. 4 15. Wherefore in this sense also, because he alwayes willeth and desireth our good,How Christ is the Me­diatour of his church and doth send continuall succour and re­liefe to his members, he is worthily called our Mediator: for his wil and desires and his fathers are all one; & in that the Lord God the father of our Lord Iesus perfor­meth the will and desire of his sonne to­ward vs: as where he prayeth, Ioh [...] 17. 24. I will that they which thou hast giuen mee bee with me, &c. herein doth his mediation and intercession consist.

Thirdly, the Apostle saith, He is entred into the heauen to appeare in the sight of God for vs, Heb. 9. 14. The very appearing then [Page 10] of Christ in his humane flesh before God in the heauen [...], is his intercession for vs: the presence of his humanitie, the exhibi­ting of his glorious bodie,How Christ appe [...]eth before God for vs. the remem­brance of his obedience, the force of his passion, is an effectuall mediation with God the Father for vs: there needs no o­ther supplication or request making. This Daniel saw in vision, one like to the sonne of man come in the heauens &c. and they brought him before the auncient of daies, Daniel 7. 13. The very approching of Christ to his fa­ther, and exhibiting of his flesh in his glo­rious presence, is our sufficiēt mediation. As the Lord saith concerning the bowe in the cloud, that I may see it and remember my couenant, Genesis 9. 16. so the very seeing of this mightie Angell, which is cloathed with a cloud, and the Rainbowe vpon his head, Reu. 10. 1. brings to Gods remem­braunce the euerlasting Couenant made with vs in Christ. To this purpose Grego­rie well saith,Lib 22. mo­ [...]al. cap. 13. Vnigenito filio Deum [...]ro homi­ [...] interpellare, est apud coaeternum patrem seipsum hominem demonstrare: For the onely begotten sonne to pray vnto God for man, is to shew himselfe before his eternall father to bee man.

This trueth then concerning the man­ner [Page 11] of Christs mediation reprooueth the blind superstition of the papists, who haue these fond speculatiōs, of Mary her shew­ing her breasts to her sonne, & Christ his wounds to his father: these are their words Securum habes O homo accessum ad Deum, vbi pro te mater stat ante filium, filius ante patrem, mater ostendit filio pectus & vbe­ra, filius patri latus & vulnera: nulla pote­rit esse repulsa, vbi tot sunt charitatis insigm [...]: O man, thou hast secure accesse vnto God, where the mother stands before her sonne for thee, the sonne before his father, the mother sheweth her sonne her breasts, the sonne his father his side and wounds, there can be no re­pulse, where there are so many signes of loue. These sond conceits and idle imaginati­ons are not beseemi [...]g the glorious maie­she of Christ: and the Apostle speaketh otherwise, This man after he had offered one offering for sinnes, sitteth for euer at the right hand of God, Hebr. 10. 12. He sitteth as par­taker of the same maistie, he standeth not or kneeleth in token of subiection or hu­militie.

In the next place the necessitie of pray­er is to be considered,Doctr. 3. which our Sau [...] our sheweth, where hee saith, Matth. 6. 33. Seeke first the kingdome of God and the righ­teousnesse [Page 12] thereof, and all things else shall bee ministred vnto you: our principall seeking whereof is, 1. by prayer, as Mat. 7. 7. Aske and it shall be giuen you, seeke and ye shal find: seeking there is asking: this is that vnum necessariū, that one necessary thing, which Christ commended in Mary, Luke 10▪ 42. for she was occupied in hearing Christ, & in attending vpon him: for what in the world can bee more necessarie, then to heare God speaking to vs in his word, and to speake to him in prayer?

2 Dauid held this exercise so necessa­rie, that in the morning before all other things he preferred prayer, Psal. 5. 3. in the morning I will direct mee vnto thee, and I will wait: hee preferred it before his sleepe, Psalme 119. 148. Mine eies preuent the night watches: Dauid holdeth prayer and pray­sing of God so necessary, that he will not intermit it, though it cost him his life, Da­niel 6. 10.

3 What is more necessarie for the day of battell, then armour? so is prayer a princi­pall part of our spirituall armour: as the Apostle saith, Ephes. 6. 13. Put on the whole armour of God, that ye may be able to resist in the euill day: and hauing set foorth the di­uers parcels of this armor, he addeth this, [Page 13] v. 18. and pray alwayes, with all manner pray­er and supplications: what more requisite for the sicke man then medicine? but the prayer of faithfull saue the sicke, Iames 5. 15. prayer, it is the hauen of the soule, Psal. 116. 7. Returne vnto thy rest O my soule: it is the food of the soule, as Christ said to his dis­ciples, Iohn 4. 32. I haue meate to eate that ye know not of.

4 The reason of this necessitie our Saui­our Christ sheweth, Matth. 26. 41. Watch and pray, that yee enter not into temptation: because wee are continually assaulted and tempted of Sathan, wee haue neede also continually to arme our selues with pray­er: an other reason Saint Paul giueth; 1. Tim. 4. 5. all things are sanctified by the word of God and praier: thy meate, drink, labour, riches, marriage, are polluted, vnholy, de­filed, without prayer.

5 Wherefore the negligence of this Age is to bee condemned that so seldome vse prayer, either priuately, or in their fa­milies, together with their wiues, chil­dren, seruants: when they sit downe at meate, they giue no thankes: being worse in this respect then the oxe and asse, which know their masters cribbe, Esay chap. 1. ve. 3. When they goe to bed, they do not com­mend [Page 14] themselues vnto God, neither at their rising praise him for their rest: but they rouze themselues as swine out of the strawe: when they goe foorth to labour, they call not vpon God for his blessing: but as it is in the psalme: the voyce of ioy and mirth is in the habitation of the righteous: Psalme 118. It is knowne where faithfull men dwell, by their praying and singing of Psalmes together: they that do not so, shew that their heart is empty of heauen­ly thoughts: they make not their treasury in heauen, seeing their heart is not there: they which hope to go to heauen yet send their praiers as their agents and forerun­ners before them: But as Bernard saith, O­ratio est hominis Deo adhaerentis affectio: Prayer is the affection or desire of a man, that cleaueth vnto God. Hierome thus testifie­eth of himselfe, Post multas lacrymas & caelo inhaerentes: Ad Eusta­ [...]h [...]m. oculos (mihi deus testis est) inter­esse videbar agminibus angelorum: after many teares fastening mine eies in heauen, I seemed to be present among the companies of Angels.

THese things spake Iesus, Vers. 1. Doct [...] 1. and lift vp his eies to heauē, &c. this gesture of lifting [Page 15] vp the eies in praier, was often vsed by our Sauiour, as Marke 7. 34. when hee healed the deafe man, he looking vp to hea­uen, The gesture required in prayer. sighed, Iohn 11. 41. at the raising vp of Lazarus, Iesus lift vp his eies, and saide, Father I thanke thee: By this holy gesture of our Sauiour we are taught, as to lift vp the eies of our bodie, so to fasten the eies of our soule, vpon God, and to eleuate the meditations of our hearts, that they wan­der not, neither bee vainely occupied while we pray.

This is that which Saint Paul saith, hee would haue men lift vp pure or holie hands [...], 1. Tim. 2. 8. that is, being holily and purely affected, to lift vp their handes as also their eies: and Saint Iames requireth, that the praier of a righteous man should bee feruent, Iames 5, 16. the word is [...] ▪ effectuall, that the feare thereof bee not a­bated or slaked with earthly and worldly thoughts.

Thus praied Dauid, Psalme 121. I will lift vp my eies vnto the hilles from whence commeth my helpe: and not his eies onelie were lift vp, but his heart: as hee saith, Psalme 57. 7. My heart is fixed, my heart is fixed, I will sing and giue praise: Thus praied Stephen, when he looked stedfastly into [Page 16] heauen, and saw Iesus standing at the right hand of God, Acts 7. 56. Thus were Saint Peters affections rauished, when in his prai­er hee fell into a traunce, and saw that vi­sion of the foure cornerd vessell, &c. Act. 10. 10.

3 For looke as the eyes of seruants looke to the hand of their masters, so should our eyes wait vpon God, Psalme 123. 2. as Peter biddeth the lame man looke vpon him, Acts 3. 5. and he gaue heede vnto them, trusting to receiue somthing of them, verse 6. so we must looke and waite vpon GOD in our pray­er, from whom wee expect a blessing; our eyes must be as Doues eyes, Cantic. 4. 1. that is not vnconstant, wandering vnsted­fast, but simple, sober, chaste, staid.

4 For the Preacher saith, Ecclesiast. 9. 10. Whatsoeuer thou doest, pro omni facultate fac: Do it with all thy power: therefore when we pray, our eyes, our hands, our tongue, our heart must all be occupied and attent vpon God; and this it is to loue God with all our strength, Luke 10. 27. when we pray vnto him, and worship him with all our inward and outward powers.

5 Wherfore, they which pray with wan­dering eyes, and wauering thoughts are not herein like vnto our Sauiour; the wise [Page 17] man saith: that the eyes of the foole are in the corners of the world, Prou. 17. 24. but the eyes of the wise are in his head, Eccles. 2. 14. that is, fixed and setled to looke vp vnto God: the wandring of the eyes shew an vnstedfast heart and running thoughts: for death first entreth in by the windowes, Ioel 9. 9. And the eyes which are as the windowes of the bodie, do first minister occasion of euill. But like as in other things the husband is a veile of the eyes to the wife, as it was said to Sara, Gen. 20. 16. that is, the eyes and affection of the wife ought to be setled vpō her husband, and his likewise vpon her: so in this spiri­tuall businesse of prayer, heauen and hea­uenly things should be a veile to our eyes to couer and keepe them, from looking toward or attending vpon any thing else: all worldly thoughts and earthly desires should be chased away from our prayers, as Abraham droue away the birds from his sacrifice, Gen. 15. We all are subiect to this temptation in prayer: I remember Hierome thus complaineth of himselfe: Creberrimè in oratione mea, aut per porti­cus deambulo, aut de foenore computo: sic [...]ine putamus orasse Ionam? sic Danielem? Often­times in my prayer me thinke I am walking [Page 18] in galleries and porches, or casting of an ac­count and reckoning. Do we thinke that Ionas prayed so, or Daniel?

Father] God is Christs Father after a more excellent manner then he is called our Father:God Christs father, other­wise then ours. he is the Son of God by na­ture, non factus, sed natus, not made the So [...]ne of God, but so bo [...]ne from all eter­nitie, Prou. 8. 23. I was set vp from euerla­sting, vers. 25. before the hils, was I begot­ten. We are the sonnes of God facti, non nati; made, not borne: the Angels are the sonnes of God, so made by priuiledge of their creation, Iob. 1. 6. cap. 38. 7. and Adam also in the same sense is called the sonne of God, Luk. 3. 38. being created in the state of perfection: the faithfull are the sonnes of God, so made by adoption and grace. Rom. 8. 15. We haue receiued the spirit of adoption, whereby we crie Abba, Father.

From hence then this doctrine is con­cluded,Doct. 2. that Christ praying vnto God and calling him Father, (and he is his Father as he is God) did execute his Mediatorship not onely as he was man, but as he was both God and man.

This Saint Paule testifieth 2. Cor. 5. 19. God was in Christ, and reconciled the [Page 19] world to himselfe. Christ then reconciled the world, wherein consisted the office and worke of the Mediator, not as he was man onely, but as God was in him; that is, as he was God: for God to be in Christ is nothing else, but to shew that Christ is God; as Colos. 2. 9. In him dwelleth all the fulnesse of the Godhead bodily. Likewise Heb. 7. 28. The Law maketh men high Priests which haue infirmitie, but the word of the oath, &c. maketh the Sonne, which is consecrated for euermore: if Christ be cō ­secrated a Priest as he is the Sonne, then as he is God; for the Sonne is God.

A further proofe and experience here­of,2 we haue in this Chapter, vers. 24. [...]a­ther, I will that they which thou hast giuen me, be with me where I am, &c. Christ prayeth not here as an inferiour, but as e­quall vnto God, as whose will is one with Gods: neuer any humble suppliant would thus pray, I will this, or I will that. Againe another example we haue in the dispensa­tion of the law, which was giuen by the hand of a Mediator, Gal. 3. 19. which most interpreters both old and new do vnderstand of Christ. There are onely two of the ancient Writers that I know, The­odoret and Gennadius, that expound it of [Page 20] Moses, and Maister Beza of the New. If Christ then did in some sort performe the office of a Mediator before his incarnatiō, he did it then as God: for whether we say he is called a Mediator onely Propheticè, prophetically; because he was then desig­ned and appointed to be our Mediator, or that the legall Mediation is one, the E­uangelicall (which before his incarnation he entred not into) another; both which I willingly grant, yet neither of these could be affirmed of Christ, without a necessary relation to his diuine Nature.

3 This also is yet more euidently expres­sed in that vision of Iohn, Reu. 5. 7. Where the Lambe taketh the booke out of the ri [...]ht hand of him that sate vpon the throne, which was a worke of the Mediator: this Lambe stood as though he had bene killed, (wherby his humilitie is signified) and he had seuen hornes and seuen eyes, which are the seuen spirits of God, and he was in the midst of the throne: by which three circumstances of his power, his authoritie in sending the spirit, his sitting in one throne with God, his diuine Nature, is insinuated.

4 The reason why both natures of God and man must concurre not onely in the constitution, but in the execution of the [Page 21] Mediatorship, Saint Paul sheweth, Gal. 3. 20. For a Mediator is not of one, but God is one: the Mediator then is not God onely, nor man onely; but he must par­take of both, and exercise his Mediators office in both.

First then by this doctrine is refuted the 5 opinion of the Papists, who affirme and hold, that Christ exercised the office of his Priesthood and Mediatorship onely as man, not as God: because the Apostle saith, There is one God and one Mediator between God and man, the man Iesus Christ: which words as they vrge them, would as well conclude the Mediator not to be God, as not to exercise his Mediatorship as God. And whereas the Apostle saith, the man Iesus Christ, though he say not, God and man Iesus Christ; yet this name Iesus, which signifieth a Sauiour, inclu­deth the Godhead also, as the Apostle saith, vers. 3. God our Sauiour.

Secondly, whereas the Arrians obie­cted, that Christ was inferior and lesse then God, because he that prayeth is lesse then he to whom prayer is made: the an­swer is readie; that all the parts of the Me­diators office, which do betoken seruice or subiectiō vnto God, Christ performed [Page 22] as man: but the power of the worke, per­fection, glorie, he executed as God: though he prayed as man, he could not preuaile by the merit of his prayer, but as both God and man: and as Bernard saith, ad hunc miseria, ad illum pertinet poten­tia: to the manhood belongeth the suffe­rings and sorrowes of the Mediator, to the Godhead the honor and power: and as Augustine, Diuina humanitas, humana diuinitas Mediatrix: his diuine humanity, and humane Diuinitie is the Mediator.

Thirdly,Pray with confidence. as Christ in his prayer saith Father, so he teacheth vs to pray, Our Fa­ther, that is, with confidence and full as­surance: like as there is no father, which if his child aske him bread, will giue him a stone, Mat. 7. 10. much more will our hea­uenly Father giue good things to those that aske him. Our Sauiour promiseth, that whatsoeuer we desire when we pray, if we be­leeue that we shall haue it, it shall be done vnto vs. Mark. 11. 24. No maruell then, if when we pray doubtfully and vncertain­ly, we obtaine not our requests. Therefore when we want any grace, and wold haue any necessitie relieued, let vs go with a chearefull resolution vnto God, as the prodigall sonne did, when he was readie [Page 23] to die for hunger: I will rise (saith he) and go to my father, &c. then shall we find mercie at our heauenly fathers hand, as he did. He will call for the robe, for the ring, and shoes, Luk. 15. 22. No good thing will he with­hold.

The houre is come] Wherby we learne,Doct. 3. that before God euery thing is determi­ned,The appoint­ment of times is from God. he hath appointed times for euery purpose: and as the glorification of Christ, that is, the manifestation of his glorie, was assigned to this houre and time, which Christ here speaketh, which followed im­mediatly vpon his passion: so times are li­mited of God for the comfort and deliue­rance of his Church.

So the Preacher saith, that there is a time to euery purpose, Eccles. 3. 1. and that God hath made euery thing beautifull in his time, vers. 11. and God hath put times and seasons in his owne power, Act. 1. 7.

Thus our Sauiour aunswered his mother, Ioh. 2. 4. Mine houre is not yet come: the same answer he maketh to his kinred, Ioh. 7. 6. My time is not yet come: and affirmatiuely, Mat. 26. 45. Behold, the houre is at hand, and the sonne of man is giuen into the hand of sinners.

This is signified by that vision of Eze­chiel, [Page 24] 1. 18. he saw wheeles full of eyes [...] shewing thereby, that the motion and gouernment of the world, and the course of times, runneth not by chaunce, but is ordered and directed by Gods al-seeing prouidence. S. Iohn also saw a mightie Angell, which had a rainebow about his head, which is Iesus Christ the Angell of the couenant, who sware by him that li­ueth for euermore, that there should be no more time, Reuel. 10. 6. Who then hath the ordering of times, but he that gaue a beginning, and setteth an end of time?

4 The reason the Psalmist sheweth, Psa. 104. 24. O Lord, how manifold are thy workes, in wisedome hast thou made them all. wherfore, because all wisdome is in God, and no man hath instructed him or was his counseller, Isa. 41. 13. all things must be referred to the prouidence of God. vnlesse then that men could find out a wi­ser then God, or would take vpon them to teach and instruct him▪ his counsell and aduice must stand, his rule and gouerne­ment, setting and ordering of times must take place.

5 First, both the Stoickes and Epicures (which were two of the most famous sects of Philosophers amongst the Gentiles, as [Page 25] we may reade Act. 17. 18.) are confuted: The first whereof did bring in a fatall ne­cessitie, making all things to depend, not vpon the will and prouidence of God, but vpon a certain connexion of causes, to the which the diuine power it selfe should be subiect:Against A­strologers. like as vaine Astrologers and star­gazers do attribute all to their constella­tions and aspects of starres. But the Scri­pture teacheth vs, that the Lord doth in heauen and earth whatsoeuer it pleaseth him Psal. 135. 6. he is not forced by, or tyed to any such fatall coniunction of causes.

The Epicures imputed all to Fortune, so do many carnall men, that cannot look into Gods prouidence, as the Preacher speaketh in the person of such, Eccle. 9. 10. Time and chance commeth to all. Ambrose hereof writeth well: Epicurei putabant ni­hil Deum curare de nobis, & Aristoteles vsque ad lunam tantum Dei descendere pro­uidentiam: sed quis operator negliget operis sui curam? &c. The Epicures thinke, that God taketh no care of vs: and Aristotle, that Gods prouidence descendeth no lower then the Moone: but what workeman doth cast off the care of his worke? If it be a wrong to rule them, it was a greater to work them: for not to haue made them nulla iniustitia, [Page 26] was no iniustice: Non curare quod feceris summa inclementia: Not to care for that thou hasi made, is great inclemencie.

Secondly, this doctrine hath a speciall comfort both to Christs Church in gene­rall, and to euery member thereof in par­ticular:We must wait the accepta­ble time. that when the time of mercie and deliuerance is fulfilled, they shal surely see the Lords sauing health. Thus the Church of the Iewes did find refreshing, Psal. 102 13. Thou wilt arise and haue mercie vpon Sion, for the appointed time is come: thus Io­seph with patience endured his affliction, vntill his appointed time came, and the counsell of the Lord had tried him, Psal. 10 [...]. 18. Thus euery one, whether affli­cted in mind, or humbled in bodie, ought patiently to expect the Lords appointed time, to visite them in mercie. How was our Sauiour Christ himselfe turmoyled & tossed in this world? he endured hunger, thirst, wearinesse, he was mocked, whip­ped, tormented, tasted of bitter sor­rowes of his soule, and grieuous paines in his bodie, till his time came, that God manifested his kingdome and glorie.

Glorifie thy sonne, that thy sonne also may glorifi [...] thee: The glorie of the Sonne re­doundeth to the glorie of the Father. Ioh. [Page 27] 5. 23. He that honoureth not the Sonne, ho­noureth not the Father. We learne hereby, that whatsoeuer gifts we aske of God, or he in his mercie vouchsafeth to vs, we should vse them to the honor and glorie of God.

Therefore our Sauiour teacheth vs to 1 conclude our petitions thus, For thine is the glorie, Mat. 6. 13. for we are assured to be heard, when we make the glorie of God the end of that which we ask. Pro. 3. 9. Honor the Lord with thy riches▪ so euery gift beside, either inward or outward, must be referred to the praise of God.

Thus Dauid sheweth how he would behaue himselfe in his kingdome, Psal. 2 101. 2. I will walke in the vprightnesse of my heart in the midst of my house, I will set no wicked thing before mine eyes: as he recei­ued his authoritie from God, so he vseth it to his glorie.

Achitophels counsell and wit was tur­ned to foolishnesse, because he imployed it euill, in vpholding rebellious Absalom against his father.

Like as Manna that angelicall food,3 whē the people did abuse it to couetous­nesse, keeping it till the morning, contrary to the commaundement of God, [...]tunke [Page 28] and was full of wormes. Exod. 16. 20. so God depriueth them of their gifts that do not vse them well: as the talent was taken from the vnthriftie and vnprofitable ser­uant, that did not imploy it to his maisters aduantage. Mat. 25. v▪ 26.

4. For the Lord will not giue his glory to another. Isay 42. 8. he wil not suffer that the praise of his giftes should be ascribed to any beside himselfe: and therefore was Herode stroken with wormes, because he gaue not the glorie to God. Act. 12.

5. By this doctrine they are reproued,All gifts must [...] vsed to Gods glory. which hauing receiued any grace or gift from God, as knowledge, wit strength of bodie, riches, honor, do not vse them so­berly and vertuously to Gods glorie: as rich men become proud of their riches: they that haue knowledge, are puffed vp: they which haue abundance offend in riot and excesse: and this is the next way to de­priue them of that they haue. As also, whē men aske any thing of God to a wrong end, they misse of their desires: as S. Iames saith, Ye aske and haue not, because ye aske amisse, that you might consume it on your lustes: wherefore if we would obtaine at Gods hands those things which we want, or would haue increased that we haue, [Page 29] 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: Consu [...]tudine scripturae commune dicitur quod immundum est, consequenter quod sanctum separatū 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.

THis is the second reason of our Saui­our his request for his glorification, and it is taken a pari from the like: as thou [Page 30] 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 giuē 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 gi [...]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 [Page 31] 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 sentēce of death against Ananias and Sapphira for their hypocrisie, Act. 5. and Paul smote Elymas the sorcerer with blindnesse. Act. 1 [...]. 11.

In respect of this great power, our Lord Iesus is said to haue a [...]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 world [...]: 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. [Page 32] 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.

5 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,The Pope not Christs Vicar. 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 [Page 33] 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, Lib. 2. de vocat. gent. cap. 6. 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, l [...]st he be angrie, and [...]e perish out of the way, Psal. 2. 12.

Thirdly, to the faithfull seruants of Christ this doctrine yeeldeth speciall cō ­fort: that our Lord and Sauiour is able to defen [...] 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 [Page 34] vmbra, sed in sole iustitiae: si corporis vmbra saluauit, quantum conferre poterit alacritas aperta virtutis?Ser. 19. in. Psal. 119. 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, Doct. 2. 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. [...]ternall life onely giuen to those that are giuen to Christ. 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 raise it vp againe at the last day, Ephes. 5. 23. He is the Sauiour of his bodie: they then which are not of Christs bodie, haue no part in him, he is not their Sauiour, Rom. 8. 30. Whom he predestinated, them also he called: whom he called, them also he iustified: whom he iustified, he also glorified. None then are brought to glorie, but they which are iustified in Christ; none are iustified or [Page 35] called in him, but they which before were predestinate, elected, and chosen of God.

This we see perfourmed in the Apo­stles 2 of Christ, how he giueth life to those that are giuen him▪ Mat. 19. 18. You that haue followed me in the regeneration, shall sit vpon twelue thrones, and iudge the twelue Tribes of Israel, Ioh. 17. 12. Those that thou gauest me haue I kept, and none of them is lost, but the child of perdition: who was giuen vnto Christ, and not giuen; giuen, in respect of his outward vocation, not gi­uen by eternall election.

Christ herein is worthie of more glorie 3 then Moses, Heb. 3. 3. for Moses could not bring all those that were giuen him out of Aegypt into the land of Canaan, nay he could not bring himselfe thither: onely two of 600. thousand, Caleb and Iosua came into the land of promise. Nei­ther could Nehemiah bring all those that came out of the captiuitie, to be true Isra­elites▪ not giue them to God, whom the Lord had giuen out of the hand of their enemies: for amongst them were many hypocrites that were sworne and confe­derate with Tobiah, that hindred the buil­ding of the temple, Nehem. 6. 17. and that maried wiues of Ashdod & Ammō, [Page 36] Moab, &c. like as Iacob saith to Laban, These twentie yeares haue I bene with thee, thine ewes and goats haue not [...]ast their yong: whatsoeuer was torne of beasts I made it good my selfe▪ Gen. 3 [...]. 48. 49. So Christ is a most faithfull shepheard, maketh good vnto his Father al those sheepe which are giuen vnto him: none of them is wanting or perisheth.

4 Our Sauiour himselfe sheweth the rea­son hereof, where eternall life is onely gi­uen to those which are appointed of God thereunto, and giuen vnto Christ to be re­deemed by him. Mat. 20. 23. To sit at my right hand and my left is not mine to giue, but it shall be giuen to them, for whom it is pre­pared of my Father: that is, Christ is not to giue eternall life, but vnto those that are thereunto ordained of God, Ephes. 1. 5. Who hath predestinate vs to be adopted through Iesus Christ vnto himself: no more are adopted by Christ, then are predesti­nate of God: election is the foundation of our vocation & iustification by Christ. Like as the Israelites only passed through the red sea, the Egyptians aduenturing to go the same way were drowned in the waters: so Christ is a way onely to true Is­raelites, that is, beleeuers, to passe by vnto [Page 37] heauen.

First then their error is here confuted,Christ died not for all. that hold, that Christ died for all men, for Turkes, Iewes, vnbeleeuers, for the re­probate as well as the elect: this is the o­pinion of the Papists, and some Luthe­rans: whereas Christ vouchsafeth not to pray for the world, Ioh. 17. 9. much lesse died he for them: if they haue no part in his prayer, neither haue they in his sacri­fice. Againe, if Christ giue eternall life to all those that are giuen him, then none of them can perish: [...]lection certaine. then is the election of God certaine and infall [...]ble, none can fall away from it: contrarie to the opinion of some, that thinke the elect of God may become reprobates, contrarie to the Scri­pture, Ioh. 13. 1. whom Christ loueth, he loueth to the end.

Further, we are taught hereby▪ so many as desire to be made partakers of euerla­sting life, to examine themselues, whether they be giuen vnto Christ: for whosoeuer is not giuen vnto Christ, hath no part in saluation, 2. Corin. 13. 5. Examine your selues, know you not, that Iesus Christ is in you, except ye be reprobates? And to be gi­uen vnto Christ, is not to be baptised: so was Simon Magus, and yet Peter said vn­to [Page 38] him: Thou hast no part nor fellowship in this businesse, Act. 8. 21. nor yet some­time to pray: so did the Pharisie, and yet was not iustified, Luk. 18. nor to be an hearer of the word: so was Herode, and yet an hypocrite. Mark. 6. 20. Nor yet doth it suffice to preach the word: for so did Iudas, and yet was the child of perdi­tion. This it is therfore to be giuen vnto Christ, to be separate from the world, and to cleaue vnto Christ by a liuely faith, and to be guided by the spirit of Christ, to be mortified in the flesh, and sanctified in the spirit, as the Apostle saith, Rom. 8. 10. If Christ be in you, the bodie is dead be­cause of sinne, but the spirit is life for righte­ousnesse sake. They therfore which behold Christ by faith, and leade their life there­after: who do not onely behold as in a mirror the glorie of God, but are changed into the same image, 2. Cor. 3. 18. they are truly giuen vnto Christ, as the Apostle saith of the Macedonians: They gaue them selues first to the Lord, and after to vs by the will of God: by their fruitfull workes in re­leeuing the necessitie of the Church, they did professe themselues the faithfull ser­uants of Christ, truly giuen vnto him and dedicate to his seruice. Origen saith well: [Page 39] Quemadmodum in corporalibus naturalis quidam attractus mest quibusdam ad alia, vt Magneti ad ferrum, bitumini ad ignem, sic fidei ad diuinam virtutem: In Mat. Ho­mil. 13. As there is in cor­porall things a naturall attraction, as of the Loadstone to iron, of brimstone to the fire, so there is of faith to the diuine power. Euen so faith draweth vs, and giueth vs to Christ, and Christ giueth vnto vs eternall life.

THis verse sheweth the end, which is eternall life; and the way to the end, the true knowledge of God in Christ: the knowledge of God and of the Mediator that bringeth vs to God, which is Iesus Christ.

First then we do learne,Doctr. 1. that there is an euerlasting state after this life is ended: set foorth by these two names. First, it is truly called life, being exempt from all trouble, sorrow, griefe, and calamitie: so that this which we leade in this world is not to be called a life, being full of all mi­serie and calamitie. Secondly, it is eternal, without any alteration, end, or change: so [Page 40] is not the state of this world, which is subiect to mutabilitie and mortalitie.

1 There be then foure things which make this life miserable,What things make the life o [...] man mi­serable. Iniquitie, Necessitie, Calamitie and Mortalitie: all these the next life shall free vs from. There shall be no iniquitie or sinne any more, Isa. [...]8. 8. That way shall be called holy, the pollu­ted shall not pas [...]e by it: there shall be no necessitie, as to sow, to plant, to labour, as it was said to Adam, that he should eate his bread in the sweate of his browes: [...]or they shall then rest from all their labours, Reuel. 14. 13. There shall be no calami­tie, no oppression, sorrow, or griefe, I­sa. 60. 18. Violence shall be no more heard in the land, Reuel. 21. 4. Neither sorrow, neither crying, neither paine shall be any more. There shall be no mortalitie or mu­tabilitie, death or sicknesse, Reuel. 21. 8. there shall be no more death.

2 Thus we reade of Lazarus, that being in Abrahams bosome (that is in the place of euerlasting rest & refreshing) whether his saith (being the child of faithfull Abrahā) brought him: Lazarus was there comfor­ted from all the paines & sorrowes which he before in his life endured. Lake 16. 25. Againe, Mat. 17. 2. we haue an excellent [Page 41] representation of the blessed estate of the Saints after this life: there our Sauior was transfigured in the presence of his Apo­stles, and his face did shine as the Sunne. Moses also and Elias talked with him, who were now deliuered from this vale of mi­serie, and were entred into glorie: for if Moses face did so shine when he was yet mortall, that the Isaelites were not able to behold him: 2. Cor. 3. 7. how much more glorious was he now.

This celestiall place is that mountaine of 3 mirth, and hill of incense, spoken of in the Canticles 4. 5. and Mons aromatum, the mountaine of spices, Cantic. 8. 14. This is indeed that land of Canaan that sloweth with milke and honie: this is our fathers house, where is bread inough, where with the lost child now returned, we shall haue the best robes giuen vs, and rings put vpō our singers, Luke 15. 22. This is the hauen and rest, where the soules of the righteous after the tempests and stormes of the sea of this world do happily arriue: as it is said in the Psalme, He bringeth them to the ha­uen, where they would be, Psal. 107. 30.

The reasons why God prouideth for his 4 eternall life out of the Scripture, are these: first, from Gods iustice, 2. Thess. 1. 6. it is a [Page 42] iust thing with God to recompence tri­bulation to those that trouble you, and to you that are troubled, rest. Secondly, from Gods honour, Mat. 22. 32. he is not the God of the dead, but of the liuing: seeing then that God is God of the faithful departed, they therefore are aliue vnto him, for it were not for the liuing Gods honour to be the God of the dead. Thirdly, from the state and condition of the faithfull, which were of all other most miserable, if in this life onely we haue hope. 1. Corint. 15. 19. Fourthly, from the priuiledge of our pro­fession: we are the holy temples of God which shall not be destroyed. 1. Cor. 3. 17.

5 Wherefore first we reproue the vaine opiniō of the heathen, who were grossely deceiued concerning the state of the soule after this life.Enemies to euerlasting life confuted. The Epicures beleeued no immortalitie, nor yet any being of the soule after death. Of like opiniō were the Sadduces among the Iewes, and the A­theists among vs. The Pithagoreans did thinke that the soules did passe out of one bodie into another, yea into the bodies of bruite beastes, such as they were like vnto in condition of life and manners. The Platonists did hold the immortalitie of the soule, but not of [Page 43] the bodie. The Peripatetickes and Poets imagined the soules of good men to be­come starres. None of them beleeued a­right concerning the immortalitie both of soule and body, and of eternall life with God. This knowledge we haue from the scriptures, and God reuealed these things to vs by his spirit, 1. Corin. 2. 10. that both our bodies and soules shall be made in­heritors of life through Christ, as the A­postle sheweth: We shall be eaught vp with him in the clouds, to meete the Lord in the aire. 1. Thess. 4. 17.

B [...]rnard doth very well describe the happy state both of our bodies and soules in the kingdome of God, agreeable to this doctrin of Paul: first for the soule he saith: whereas there are three faculties thereof, rationalis, concupiscibilis irascibilis, the rea­sonable part, the election or will, the affe­ction: Implebit Deus rationale nostrum luce sapientiae, implebit concupiscibile nostrum fonte iustitiae, implebit irascibile nostrū sum­ma pace & tranquillitate: He will replenish our reason with the light of wisedome and knowledge, our electiue facultie with iustice, that it shall desire nothing but what is to be desired, our wrathfull and boyling affection with peace and tranquilitie. Concerning [Page 44] the bodie, whereas it consisteth of foure elements: Habebit terra nostra immortali­tem, Our earthly part shal haue immortality. Habebit aqueum nostrum impassibilitatem, Our watrie part sh [...]l be without passion: Ha­bebit aereum leuitatem, Our airie part shall haue agilitie or lightnesse: Habebit igneum nostrum perfectam pul [...]hri [...]udinem, Our fiery part shall haue most perfect beautie or glory.

Secondly, the dulnesse of our affections is here to be quickned, and our desire to be inflamed toward the attaining of this happie estate, we should be still groueling vpon the earth, but eleuate our hearts to heauen, and to haue our conuersation in hea­uen, from whence we looke for our Sauiour, Phil. 3. 20. It is recorded by the heathen, that one Cleombrotus reading Plato his booke of the immortality of the soule, was so rauished with the desire thereof, that presently [...]e cast himselfe into the sea: like master, like scholer; like teaching, like following. But it may be a shame to vs, that hauing so pure doctrine reuealed concerning true eternitie,The desire which we ought to haue to euer­lasting life. which they but dreamed of, are not touched with an ear­nest desire thereof, as S. Paul was, who de­sired to be dissolued, & to be with Christ, Phil. 1. 23. Wherefore the assurance and [Page 45] hope of euerlasting life, ought to be the chiefe scope of all our studies, the drift of our desires, the marke to aime at, the race to run at, the prise to striue for, the hauen to saile vnto, the pearle to be purchased, the inheritance to be desired▪ the country to be trauelled vnto: & this is that wherein we ought chiefly to reioyce, that our names are written in heauen, Luke 10. 20. thy riches, honour, strength, beautie, wise­dome, wife, children, ease, prosperitie, are not to be ioyed in, in comparison of this blessed estate; the which if we earnestly de­sire now, we shall vndoubtedly possesse then through Iesus Christ, to whom be praise for euer.

That they know thee to be the onely very God. Our Sauiour saith not, to know thee only to be very God; for if the father only were God, then the Sonne and the holy Ghost should be excluded: but the Father is that onely God, and so is the sonne and the holy Ghost, they all three are but only one very God: as where the Apostle cal­leth Iesus Christ the onely Lord, Iude 4. neither the Father nor the holy Ghost are excluded, for they are all the onely Lord, though they be deuided in person, yet the vnity and essence of the diuine nature and [Page 46] power is not deuided.

The knowledge then of God the Fa­ther,Doct. 2. Of the neces­sitie of the knowledge of God. sonne and holy Ghost is necessary to saluation: the ignorance whereof is suffi­cient to depriue vnbeleeuers of eternall life.

1 So the Apostle saith, that they which are without Christ, and without God in this world, are strangers from the promise and from the common-wealth of Israell. Ephes. 2. 12.

2 Such a one was Pharao, who wicked­ly said: I know not the Lord, neither will I let Israel go, Exod. 5. 2. Because he knew not God, the Lord would not vouchsafe to know him, but gaue him ouer to hardnes of heart, and got vnto himself great glory in his destruction and confusion. Thus our Sauiour also testifieth of the Samaritanes, speaking to the woman of Samaria, Iohn 4. 22. Ye worship that which ye know not, we worship that which we know, for saluati­on is of the Iewes. Saluation then is not of them that ignorantly worship they know not what, as the Athenians did, who ere­cted an altar to the vnknowne God, and ignorantly worshipped they knew not whom. Act. 17. 23.

3 For like as the beasts that had no know­ledge [Page 47] to go vnto Noahs Arke, perished in the waters: and as the Doue, if she had not knowne the way of returne to the Arke when Noah stretched out his hand and tooke her in, had likewise miscaried: and as the oxe and asse not knowing their ma­sters crib, are like to want their food; so all they which know not God their Creator, are in the high way to destruction, and are barred from life.

The reason hereof S. Paule sheweth,4 Rom. 10. 13. Whosoeuer shall call vpon the name of the Lord shal be saued: but how shall they cal vpon him on whom they haue not be­leeued; how shal they beleeue in him on whom they haue not heard? They then that neither beleeue in God, nor pray vnto him, nor worship him, because they know him not, nor haue not heard of him, cannot be sa­ued. Ignorance then and want of know­ledge of God, because it is the fountaine of vnbeleefe and prophanenesse, doth iustly exclude from the kingdome of God.

First then if the knowledge of the bles­sed Trinitie be necessary vnto euerlasting life,Heretickes enemies to the Trinitie confuted. we see in what damnable state all he­retickes do stand, that beleeue not aright in the Trinitie, whether they impugne any [Page 48] one of the three glorious persons, as the Manichees the person of the father, who was the author of the law, which they re­fuse and reuile him that gaue it, making him the author of euill. The Arrians dis­honor the Sonne, affirming him to be vn­equall to his Father. The Macedonians blasphemed the holy Ghost, denying him to be God: or whether they are aduersa­ries to the whole Trinitie, as the Sabel­lians, which did hold but one person of the godhead: as the Tritheits that do wic­kedly teach, that there are three Gods as well as three persons.

Secondly,Against A­theists. all Atheists are here condem­ned, that beleeue no God at all, such as were Diagoras and one Theodorus among the heathen. Likewise the Gentiles are re­proued, who worshipped those which were not Gods, Gal. 4. 8. and brought in a multitude of gods, for they did not ac­knowledge the onely very God, both worshipping many gods, and those also false gods.

Thirdly, as heresie and prophanenesse condemneth▪ so also ignorance: for that whosoeuer knoweth not, nor yet belee­ueth aright in the Trinitie, cannot be sa­ued: as our Sauiour Christ saith, Iohn. 3. 19. [Page 49] This is the condemnation, that light is come into the world, and men loued darknesse ra­ther then light. Ignorance dangerous. Hearken then ye ignorant persons, ye simple men and women, though there were no other matter a­gainst you, your owne ignorance & dark­nesse is sufficient to condemne you: say not, mine innocencie shall saue me, I do hurt to none, I do no wrong, I am harme­lesse, &c. For the ignorant person cannot be innocent, seeing by his ignorance and vnbeleefe he dishonoureth God: it is in vaine to say. I dishonour not man, when thou dost dishonour God. Ambrose saith well: Innocentia & scientia beatum faciunt: Innocencie and knowledge make happie: if ei­ther be wanting, there is no true happines. Wherefore let euery one labour for the knowledge of God: parents instruct your children, maisters your seruants, husbands teach your wiues; do not nourish your selues in ignorance, and cast away your soules for want of knowledge.

And whom thou hast sent Iesus Christ] It is not sufficient to saluation to acknow­ledge God the Creator,Doct. 3. No saluation without faith in Christ. yea to confesse one glorious God, and three persons, vn­lesse also we beleeue in Iesus Christ God and man, the Mediator betweene God [Page 50] and man; and so beleeue in him, that we liue by faith in him.

1 This our Sauior further testifieth: he that beleeueth not is condemned alreadie, because he beleeueth not in the name of the onely be­gotten Sonne of God, Ioh. 3. 18. And again, ye beleeue in God, beleeue also in me, Ioh. 14 1. It is not then enough to beleeue in God the Almightie and omnipotent Creator, vnlesse also we beleeue in Iesus Christ our mercifull Sauiour. Saint Iohn according­ly saith: Euery spirit that confesseth not Ie­sus Christ to be come in the flesh, is not of God, 1. Ioh. 3. 3.

2 Peter is commended for this faith, for confessing Christ the sonne of the liuing God, Mat. 16. 16. And after Thomas had said to Christ, Thou art my Lord and my God: Iesus said to him, Because thou hast seene, thou beleeuest, blessed are they that haue not seene and haue beleeued, Ioh. 20. 28. 29. Yea this was the faith of Abraham Ioh. 8. 56. Abraham (saith our Sauiour) reioyced to see my day, he saw it and was glad.

3 So like as when Moses was absent, who was a mediator that went betweene God & his people, the whole host went astray, and committed most grosse Idolatrie, E­xod. [...]2. so and much more are we like to [Page 51] perish, if we haue not the presence of Christ our Mediator. Moses also said vn­to God, when he told them, that he wold not go with them, because they were a stiffe-necked people, but he would send onely an Angell before them, Exod. 33. 2. 3. If thy presence go not with vs, carie vs not hence, vers. 15. If then the presence of the Mediator was necessarie to conduct them vnto that terrestriall Canaan, much more to the celestiall.

For in Christ onely is the Lord appea­sed 4 toward vs, Mat. 3. 17. This is my wel­beloued Sonne in whom I am well pleased. Without Christ thē there is no reconclli­ation, no peace or attonement with God. Like as princes offended must be dealt with by Mediators, as the cities of Tyrus and Sidon desired peace of Herod by the mediation of Blastus his chamberlaine, Act. 12. 20. so God being displeased with vs for our sinnes, there is no accesse to be had into his presence without Christ the Mediator.

First then all heretikes are condemned 5 that beleeue not aright in Iesus Christ, ei­ther denying his natures, blaspheming his person, or derogating from his offices. Of the first sort are the Arriās & Paulians, [Page 52] that denie his Godhead:Diuerse here­sies against the natures & person of Christ. the one saying, that Christ is not equall vnto God: the o­ther, that he took beginning from Mary. The Valentinians denied his humanitie, saying, he tooke nothing of his mother, but passed through her as water through a pipe. The Eutichians also are of this kind, who confound the natures of Christ, and affirme in him the diuine nature on­ly to remaine. Of the second sort are the Nestorians, who make two persons in Christ, one person of God-Christ, ano­ther of man-Christ, saying: that Marie was the mother of the man-Christ, not of God-Christ. Of the third ranke were the Angelici, so called, because they worship­ped Angels, and made them their Media­tors: such are the Papists, that pray vnto Saints, and ioyne them with Christ in the office of the Mediatorship: all these ac­knowledge not Iesus Christ truly, whom God hath sent.

Secondly, we must know, that it is not sufficient to haue a general and superficial knowledge, but liuely and effectuall: such as Saint Paul had, confessing thus of him­selfe, Gal. 2. 20. Thus I liue, not I now, but Christ liueth in me: and in that I liue now in the flesh, I liue by faith in the Sonne of God, [Page 53] who hath loued me, and giuen himselfe for me. Such a faith and knowledge of Christ then is requisite, whereby the soule liueth vnto God, working alwaies by loue, Gal. 5. 6. For there are two things necessarie to saluation: the inward beleefe of the heart, and the outward confession and demonstration of it, as Saint Paule shew­eth, Rom. 10. 10. With the heart man be­leeueth vnto righteousnesse, with the mouth man confesseth to saluation.De Isaacho cap. 8. And Saint Ambrose writeth well vpon these words, Cant. 8. 6. Set me as a seale vpon thine hart, as a signet vpon thine arme: signaculum Christ us in corde vt semper diligamus, signa­culum de brachio, vt semper operemus, lu­ceat imago eius in confessione nostra, luceat in operibus & factis, vt si fieri possit, tota eius species exprimatur in nobis, &c. Let Christ be a signet in our heart alwaies to loue him, a bracelet vpon the arme alwaies to be wor­king for him: let his image shine in our faith and confession, let it shine in our workes and actions, that if it be possible, the whole image of Christ may be expressed in vs.

THis is the third reason which our Sa­uiour vseth, for the obtaining of his glorification: that because he had glori­fied his Father in earth, and finished his worke, that his father would glorifie him againe. He reasoneth from the desert to the reward, which are relatiues, that is, haue respect and mutuall relation the one to the other.

That Christ sought the glorie of his fa­ther, both himselfe saith it, Ioh. 4. 34. My meate is, that I may do th [...] will of him that sent me, and finish his worke: and his Father from heauen approueth the same: for after our Sauiour had said: Father, glorifie thy name, there came presently a voice from heauen, saying: I haue both glorified it, and will glorifie it againe, Ioh. 12. 28. Where­by it is euident, that as God had bene glorified by the heauenly sermons and diuine miracles shewed by Christ in his life, so also he would set foorth his glorie in his blessed death.

From hence then we learne,Doct. 1. that they [Page 55] which will be assured to receiue glorie at the hands of God in heauen, must inde­uour to set foorth his glorie here in earth.

This our Lord promiseth, Reuel. 3. 27.1 To him that ouercometh, will I graunt to sit with me in my throne, euen as I ouercame & sit with my Father in his throne. He that shall set foorth the kingdome of Christ in this world in ouercoming of sinne, and subduing his owne affections, shall be made partaker of Christs kingdome in heauen.

Thus our Sauior saith to his Apostles, 2 Mat. 19. 28. Verily I say vnto you, that whē the Sonne of man shall sit in the throne of his maiestie, ye which followed me in the rege­neration, shall sit vpon twelue thrones, and iudge the twelue tribes of Israel. As they in their regeneration expressed the spirituall kingdome of Christ, so they shall enioy the fellowship of his euerlasting king­dome. Saint Paule doth confirm the same by his owne example, 2. Tim. 4. 8. I haue fought a good fight, I haue finished my course, I haue kept the faith, from hence foorth is laid vp for me the crowne of righteousnesse.

For like as they that runne in a race 3 and striue for maisteries, obtain a corrup­tible crowne, 1. Cor. 9. 25. so they which [Page 56] contend for the Lord, and runne the way of his commaundements, shall receiue an incorruptible crowne. The great king of the Persians hearing out of the Chroni­cles of the faithfulnesse of Mordecai, which had reuealed the conspiracie of two of the Kings Eunuches against him, presently said: What honour and dignitie hath bene giuen to Mordecai for this? Esth. 6. 3. He thought it vnreasonable that his faithfull seruice should go vnrecompen­ced. Much more is it iust with God to re­ward the faithfull seruice of his.

4 So the Apostle saith, that God the righ­teous Iudge shall giue him the crown of righ­teousnesse, 2. Timot. 4. 8. This iustice of God is the ground and cause of our re­ward: which his iustice dependeth not v­pon the merit of our workes, or worthi­nesse of our obedience, but vpon the free and most gracious promise of God in Christ: which his most free and mercifull promise, to fulfill and accomplish to his seruants, it standeth with his stable and inuiolable iustice.

5 First then we see a difference by this doctrine betweene Christ and his mem­bers▪ for thogh Christ our head by the de­sert and merit of his obedience, is worthy [Page 57] of all glorie, Reuel. 4. 11. and might thus pleade with his father for his glorificatiō, because he had glorified him: yet the mē ­bers cannot challenge any thing at the hands of God,Man cannot chalenge any thing from God by his merits. for any worthinesse that is in them, but onely for their Mediators sake. Nehemiah thus praying, Remember me, O my God, in goodnesse, according to all that I haue done for this people: Nehem. 5. 19. requesteth not to be remembred of God because of his faithfulnesse, but ac­cording to the same: his faithfulnesse is the rule or measure, but Gods mercie is the cause: or else where he confesseth, cap. 13. 22. Remember me ô God concerning this, and pardon me according to thy great mercie: but where merit is challēged, there is no mer­cie but iustice shewed: so that as Bernard well saith, Opera non sunt causa regnandi, sed via regni: Good workes are not the cause of raigning, but the way to the kingdome.

Secondly we do learne, that whosoeuer wil be assured to receiue glory in the king­dome of God, must seeke to glorifie him here. He then that dishonoureth God in this life, how can he looke to receiue ho­nour at the hands of God? Consider this well all ye whom God hath honoured in this life, with riches, authoritie, wit, know­ledge, [Page 58] take heed that ye rob not God of his glorie, in abusing these gifts to your owne pleasure: as riches to pride and wan­tonnesse; authoritie, to oppresse or do wrong; wit to deceiue; knowledge, to maintaine errour: for they that thus hide their talent, shall haue the reward of the vnthriftie seruant, both to lose the talent, and to be cast themselues into vtter dark­nesse, Mat. 25. 30. How shall blasphemers that prophane Gods name, drunken and gluttonous persons that make their bel­lies their gods, proud men that make flesh their arme, how shall they escape, or with what faces can they appeare before the throne of Christ, whō they haue so much dishonoured? Happie then are they which make Gods glorie the end of their life, the scope of all their actions, as the Apostle saith: Whether ye eate or drinke, or whatsoe­uer ye do else, do all to the glory of God. 1. Cor. 10. 30. Then, come death, come sicknesse, come hell it selfe, such a one shall not be dismaid, his faithfull seruice shall not be forgotten, the remembrance of his obedi­ence, and testimony of his conscience shal be as the anker-hold of his soule: as the Prophet Dauid saith, Psal. 119. This I had because I kept thy commaundements.

[Page 59] I haue finished the worke which thou ga­uest me to do. Christ did not onely begin the worke committed vnto him, but did finish and make an end thereof, as he him selfe said vpon the crosse: Consummatum est, it is finished, Iohn 19. 30.

This Scripture teacheth vs,Doct. 2. Continuance to the end. that it is not sufficient to make a good beginning, or to enter into the professiō of Christs seruice, but we must continue & proceed therein, and hold out vnto the end. So our Sauior 1 saith, Math. 24. 13. He that endureth to the end, shall be saued. Reu. 2. 26. He that ouer­commeth and keepeth my works to the end, to him will I giue power ouer nations. What did 2 it profit Herode to reuerence Iohn, and to heare him gladly, and to do many things, and after to cut off his head, Marke 6. or the yong man to haue bene trayned vp in the keeping of the law, and afterward to de­part from Christ for the loue he had to his possessions, Marke 10? Therefore Dauid saith, Teach me thy law, and I will keepe it to the end, Psal. 119. 33. He wel knew that his constant and enduring seruice should be acceptable vnto God.

Like as he that runneth in a race, vnlesse 3 he hold out to the gole, obtaineth not the price: and therefore S. Paul saith, I haue fi­nished [Page 60] my course. 2. Tim. 4. 7. As it auailed not Lots wife to haue gone out of Sodom and after to looke backe, nor yet the Isra­elites to haue departed out of Egypt, and afterward to long for the fleshpots again: so they shall neuer come to Canaan that are wearie of weldoing, and do as it were runne themselues out of breath be­fore they come to the end of their race.

4 The meanes then whereby we may be strengthened to continue, and make our obedience perfect, are these: first to re­nounce our owne strength, & to acknow­ledge all our power and actiuitie to good­nes, and our abilitie to proceed to perfe­ction, to be of God, as the Prophet saith, Isay 26. 12. Thou hast wrought all our works for vs: and▪ therefore the Church prayeth, Psal. 68. 28. Thy God hath appointed thy strength: stablish, O Lord, that thou hast wrought in vs. So shold we pray vnto God to assist vs with his grace, and so vphold vs by his spirit, that we fal not. Secondly, we must take heed, that we rashly enter not into Christs seruice, but do beforehand ca [...]t all the perils and daungers that may ensue, as he that buildeth an house will count the cost that it will stand him in. Luke 14. 28. This is the cause that many [Page 61] making a shew of zeale, hauing not layed a good foundation, are constrained with shame to giue ouer. Thirdly, a continuall circumspection and watchfull care is ne­cessary, that we walke on by feare, alwaies doubting our owne weakenes, and suspe­cting our strength, as the Apostle sayth: Let him that standeth take heed lest he fal. 1. Cor. 10. 12.

Wherefore let vs endeuour to be like 5 out maister Christ, to grow to perfection, and to finish the worke which God hath imposed vppon vs. Many haue good thoughts and spirituall motions, but they do not nourish them: they are as vnripe grapes, or as vntimely fruit. Such are com­pared to negligent builders, who are next to pullers downe. Prouer. 18. 9. He that is slouthfull to do his worke, is the brother of a great waster. Ye are wasters thē, not work­men; destroyers, not repairers; pullers downe, not setters vp, that giue ouer in your course, and faint in weldoing.

Vers. 5. And now glorifie me thou Fa­ther with thine owne selfe, with the glorie which I had with thee before the world was. This is the fourth reason of our Sauiour his request for his glorification, and it is taken ab aequo from the equitie thereof, [Page 62] and the right which he had to this glorie, it was his owne from all beginning: so that he prayeth onely for the manifestation of that glory in his whole person of God and man, which was due to his godhead be­fore the world was.

From hence then this comfortable do­ctrine is concluded,Doct. 3. that as this great glo­ry of Christ, being due frō al eternity to his godhead, was decreed to be manifested also in his humane nature: so likewise the glorie of Christs members, which shal be giuen vnto them in the kingdom of God, was before ordained & appointed in the counsel of God before all worlds.

1 This Moses testifieth in the Psal. 90. 2. Before the mountaines were made, and be­fore thou hadst formed the earth and the world, euen from euerlasting to euerlasting thou art our God. Thus the Apostle wit­nesseth, That we were predestinate in Christ to be to the praise of his glorie. Ephes. 1. 12.

2 This the scriptures testifie of the bre­thren of Antioch, that as many as were or­dained to eternall life, beleeued. Act. 15. 48. S. Paul also testifieth of Clement and o­ther his fellow labourers, that their names were written in the booke of life, Phil. 4. 3.

3 Therefore in the Reuelation 4. 6. is the [Page 63] world compared to a sea of glasse, because all things are open before God, and he from the beginning did foresee and ap­point whatsoeuer shoud fall out in the world: as all things in a glasse are conspi­cuous and euident. Like as Mat. 20. 2. the husbandman agreeth aforehand what to giue to the labourers, before yet they had wrought in the vineyard: so the Lord in Christ appointed saluation to his elect before they had done either good or euil.

The Apostle sheweth the reason here­of,4 why the Lord according to his graci­ous purpose hath chosen vs in Christ. Eph. 3. 10. That the manifold wisedome of God might be made knowne, according to the eter­nall purpose which he wrought in Christ Ie­sus our Lord. As the vnspeakable wisdome of God herein 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 5 now giuen vnto Christs whole person, as [Page 64] 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:Christ meri­ted not for himselfe. 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 heauē, (whē 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 [Page 65] 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 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.

[Page 67] First then we are taught here,Doct. 1. 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,The word of God profita­ble onely to the elect. 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 Ma [...]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 [Page 68] 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,The atten­tiue hearing of the word, a marke of our effectuall vocation. 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 pleasa [...]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 [Page 69] 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:In Psal. 119. Let him kisse me with the kisses of his mouth: Osculatur nos verbum Dei, quando sensum nostrum spiritus cognitionis illuminat: 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,Doct. 2. 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 [Page 70] 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 [Page 71] 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 [Page 72] 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,In 2. Tim. cap. 1. &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, Doct 3. 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 [Page 73] 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 [Page 74] 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.

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.

[Page 75] 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. 1 [...].

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 [Page 76] 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 [Page 77] should crie: as Ambrose saith, Cum audisset clama, non prius clamauerat quàm audiret quod clamare deberet, Isay 40. in psal. 119. serm. 2. he would not cry before he had heard what he should cry. Examination of doctrines. The people of God also are taught to compare with the scriptures euery doctrine which is brought vnto thē, 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 thē. Doct. 2. By this rea­dines in Christs Disciples to receiue his doctrine,Gods word is chearfully to be heard. 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. 2 [...], 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. [Page 78] 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 cōb, findeth a pleasantnesse and a delight in it: so the word of God should be sweeter to the spirituall tast, then the hony or hony­comb, 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 [Page 79] against Stephē, 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 wilbe 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 sustenāce, which doth sustaine our soules, as the other strentheneth our bodies: as Ambrose wel noteth vpon those words of our Sauiour, [Page 80] Giue ye them to eate, lest they faint in the way: Habes Apostoli [...]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.] Doct 3. 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 frō him into the world.Our know­ledge of Christ must be certaine. 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. [...]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 accu [...]sed, Gal. 1. 8.

[Page 81] 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 [...]s and Hermogenes, 2. Timoth. 1. 15. which turned away frō 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 [Page 82] 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,Against car­nal professors 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,Doct. 4. but that they were perswa­ded [Page 83] 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 [Page 84] 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,The Minister must be assu­red of his cal­ling. 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. How Mini­sters are a­certained of their calling. 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 di [...]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 [Page 85] 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, [Page 86] and euill spoken of by the common aduersarie.

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, frō 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.Doct. 1. 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 onely they which are giuen vnto Christ,Christ a Me­diator onely for the elect. and elected of God, haue part in the me­diation and intercession of Christ.

[Page 87] 1. So the Apostle saith: He is able perfect­ly to saue them that come vnto God by him, seeing he euer liueth to make intercession for them, Heb. 7. 25. He maketh intercession then onely for them, that by him shall be saued.

2. Thus our Sauiour prayed for Peter that his faith should not faile, Luk. 22. 32. Thus he prayed for Lazarus: Father, I thanke thee, that thou hast heard me, Ioh. 11 41. Thus still he prayeth for his owne, but for the reprobate world he no where prayeth.

3. Like as Zacharie saw in that heauē ­ly vision two Oliue trees dropping oyle through the pipes into the bowles of the golden candlesticke, Zach. 4. 2. 3. so Christ this Oliue tree doth not conuey his graces vnto any by the vertue of his pray­ers, which are as the pipes, but to those that belong to the golden candlesticke of his Church. And as the precious oynt­ment vpon Aarons head, ranne downe v­pon his beard, and to the borders of his garments, Psal. 133. 2. so Christ our head giueth influence of grace, and spirit of life onely to his members.

4. For seeing the prayers of Christ are alwaies effectuall, and he is alwaies heard [Page 88] of his Father: I know that thou hearest me alwaies, Ioh. 11. 42. It followeth, that the reprobate haue no part in Christs holy prayers, because they receiue no benefite by them. Christ also is the Sauiour of his bodie, Ephes. 5. 23. he guideth it by his grace, and preserueth it vnto saluation. They then which are not of his bodie, haue no interest in his death, nor part in his prayers.

5. First, by this doctrine their errour is discouered, which affirme that Christ di­ed for all men, as well for the reprobate as for the elect; as well for Iudas, as for Peter and Paule: because Saint Iohn saith, that Iesus Christ is the propitiation for the sinnes of the whole world, 1. Ioh. 2. 2.

But seeing that our Sauiour vouchsa­feth not to comprehend the world in his prayers, much lesse doth he extend vnto them the fruite of his death: he would not offer himselfe to death for those, for whom he offereth not his prayers: neither can they be admitted to his redemption, that are excluded from his intercession. And further,There is a world onely of the elect and faithfull. wheras Christ is said to take away the sinnes of the world: here the world onely, that is, the vniuersall com­panie of the elect, which are taken from [Page 89] all degrees and callings in the world, is to be vnderstood, as where our sauiour saith, Iohn 14. 31. That the world may know that I loue the father: he meaneth the world of the faithfull: for vnto the rest of the world Christ doth not shew himselfe. Iohn 14. 22. So Ambrose well saith, Est in electis & praescitis specialis quadam vniuersitas, vt de toto mundo totus mundus liberatus, & de omnibus hominibus omnes homines assumpti videantur: there is in the elect and foreknown a speciall kind of vniuersalitie, that the whole world out of the whole world, and all men frō all men seeme to be taken vnto life.

Secondly it may be doubted, whether herein we are bound to follow this forme and president of Christs praier, to exclude some out of our prayers, and not to remē ­ber the wicked in our requests vnto God. I answer that there is a speciall considera­tion to be had of this prayer which here our Sauiour maketh, which in all respects cannot be folowed of vs, nor made a pat­terne of our prayers: for here our Sauiour prayeth as God and man, hauing the per­fect foresight & knowledge of euery man, and according to that knowledge he di­recteth his prayers. In this his prayer, as Ambrose saith,Lib. 5. in Luc▪ Et aduocatus est & iudex, [Page 90] in altero pietatis officium, in altero insigne po­testatis: He is both an aduocate and iudge; in the one he sheweth his pietie, in the other his power and maiestie. That prayer rather of our Sauiour is set forth herein for our imi­tation,Whether the wicked may be prayed for which he made vpon the crosse for his enemies: so we in charitie and pietie ought to pray for all: seeing now that gift, [...] the discerning of spi­rits, whereof the Apostle speaketh 1. Cor. 12. 10. is ceased, by the which S. Peter could say to Simo Magas, thy mony perish with thee. And vnlesse we did see a man sinne a sinne vnto death that is, to sinne a­gainst the holy Ghost, for the which the Apostle would not haue vs to pray, 1. Iohn 5. 16. which case is very rare, and hard it is to say, who is guiltie of that sinne: other­wise then in these cases, we in Christian charitie (which thinketh not euill and ho­peth the best of all) may pray for the con­uersion of all; yet making a difference, preferring alwayes the Church of Christ in our prayers.

Thirdly, this doctrine giueth vnto worldly minded and carnall men a fearful caueat,Worldlings without the compasse of Christs praier that they looke vnto themselues, and in time turne vnto God: for as yet while they are of the world, that is, profane [Page 91] persons, irreligious, without the feare of God, they are out of Christs protection, and barred from his prayers, and depriued of the vertue and efficacie of his holy me­diation. To them therefore be that say­ing spoken in the Psalme, Kisse the sonne lest he be angry▪ and ye perish in the way. Psal. 2. 12. Kisse the sonne and embrace him by faith, which is the kisses of his mouth▪ Cantic. 1. 1. and so by Christs powerfull mediation and almightie protection, we shall be preserued from perishng.

Verse 9.Doct. 1. For they are thine, and all mine are thine, and thine are mine. Hence we learne, that they which are giuen to Christ belong vnto God his Father, & the whole blessed Trinity taketh charge of them, and careth for them.

1. So the Apostle saith, Ye are Christs, and Christ Gods, 1. Cor. 3. 23. Al then that is Christs, is also Gods; and as Christ is the head of euery faithfull man, so God is Christs head, 1. Cor. 11. 2.

2. Thus our sauiour saith to his Apostles: The Father himselfe loueth you, because ye haue loued me, and haue beleeued that I came out from God. Iohn 16. 27.

3. Like as the father in the parable saith to his sonne, Thou art euer with me, and all [Page 92] that I haue is thine, Luke 15. 31. So Christ being the heire of all, whatsoeuer his fa­ther hath is his, and whatsoeuer he hath is his fathers. Like as Iacob saith concer­ning the two sonnes of Ioseph, Ephraim & Manasses: They shall be mine, as Reuben and Simeon are mine, Genes. 48. 5. and let my name be named vpon them. v. 16. so all the children of Christ are his fathers.

4. Our sauior sheweth the reason hereof, that they may be one as we are one, I in them and thou in me, Iohn 17. 22. 23. Because Christ is equall to his Father, and they are one God, of one power, eternitie, wise­dome, glorie, therfore all which the sonne hath is the fathers.

5. First by this doctrine the wicked Ar­rians are confuted, who made the son of God vnequall and vnlike vnto his father, and their heresie was, that, suit tempus quā ­do non fuit filius, there was a time when the sonne was not: for if all the fathers be the sonnes, and all the sonnes the fathers, as here our sauiour saith, there can be no ine­qualitie betweene them; there must be the same power, wisedom, and euerlasting be­ing of them both.

Secondly, the opinion of the Church of Rome is also refelled, which holdeth [Page 93] that Christ is not God of himselfe,Christ God of himselfe. as the father is, but that he is God with and of his father, Rhemist. annot. Iohn 1. sect. 3. We confesse indeed that Christ is not [...] sonne of himfelfe, but that he is [...] God of himselfe is consonant to the scriptures.August. tract. 19. in Ioann. Iohn 5. 26. As the father hath life in himselfe, so he hath giuen to the sonne to haue life in himselfe: if the sonne hath life in himselfe, then he is God of himselfe: Vitam in se habet, vt ipsa vita sibi sit ipse: He hath life in himselfe, and he himselfe is life it selfe to himselfe. It is a principle in diui­nitie, that diuina essentia nec gignit nec gig­nitur, The diuine essence neither begetteth nor is begotten. It is the person of the son, not the Godhead, that is begotten of his father from all eternitie.

Thirdly, if they onely are Gods that are Christs, their carnall securitie is reproued, who flatter themselues that they belong vnto God, and hope to be saued though they beleeue not in Christ. We see then that it is farre otherwise then some ima­gine, that euerie man may be saued by that faith and religion which he pro­fesseth, and that controuersies about faith are needlesse and superfluous. Our Sauior saith, he that honoureth not the sonne, honou­reth [Page 94] not the father, No accesse to God without Christ. Iohn 5. 23. Whosoeuer then beleeueth not aright in the sonne, neither careth to know him, and walke in his wayes, hath no part in God, neither cā enter into life. It is therefore a vaine per­swasion which they haue of saluation, that thinke to come to God without Christ. The heauens cannot be scaled without a ladder, nor entrance into the house but by the doore: Christ is the doore and the lad­der. Stephen saw the heauens open, and Iesus standing at the right hand of God, both together. Con [...]iteamur ergo Iesum ad dextram, vt coelum nobis aperiatur, as Am­brose saith:De Fide lib. 3 cap. 3. let vs confesse Iesus at the right hand of God, that heauen may be opened to vs.

And I am glorifi [...]d in them.] Doct 3. This is ano­ther reason why Christ prayeth for his A­postles, because they were to the praise of Christ, and instruments of his glorie. So then they which intend and seeke the ho­nour and glorie of Christ, and none other, are priuiledged by his holy prayers, and made partakers of his intercession, and the power and vertue thereof.

1. Hereof it is that our sauiour teacheth vs thus to conclude our prayers, For thine is the glorie, Math. 6. 13. whereby we refer­ring [Page 95] all to the glorie of Christ, are assured to be heard in our petitions.

2. Thus the Apostles praying to the ho­nor of Christ, Act. 4. 30. so that thou stretch forth thine hand, that healing signes and won­ders may be done [...]y the name of thy holy son Iesus: found the present effect of their pra­yers, the place was shaken where they were assembled together, and they were filled with the holy Ghost.

3. Like as it is said of the good houswife, Giue her of the fruites of her hands, and let her owne workes praise her in the gates. Pro. 31. 31. the costly rayment wherewith o­thers are clothed, redoūdeth to the praise of the worker: so the graces which God bestoweth vpon his faithfull seruants, are referred to the praise of the author.

4. This is the cause why God respe­cteth not the wicked, He will not giue his glory to another, Isay 42. 8. because they are enemies to Gods glorie, and therefore God will not giue vnto such the honor of his gifts.

5. This doctrine sheweth then in what miserable state they stand,All must be re [...]erred to Gods glorie which we ask in our praiers that s [...]eke not Christs honor, they are out of the protecti­on of Christs prayers. All such as blas­pheme the name of Christ, and cause the [Page 96] Gospell of Christ to stinke before the world by reason of their euil life that pro­fesse it: be it knowne vnto them that they stand as outlawes before God, and can­not be assured either of direction to good, or protection from euil from Iesus Christ. VVherefore let vs first make the glorie of Christ the scope and end of all our re­quests and endeuours, and then we shall be sure that the Lord will heare vs. This then is the cause why many faile of their requests, because they ask amisse, as Iames saith, Ye aske and receiue not, because ye aske amisse, that ye might consume it vpon your lusts. For this reason the Lord saith, he would not hide any thing from Abra­ham, because he would commaund his sonnes and his houshold after him to keepe the way of the Lord, Gen. 18. 19. VVe are therfore assured that if we aske any thing of God with a simple heart, purposing to referre the same to his glorie, that the Lord will denie vs nothing.

NOw followeth the petition it selfe, which Christ maketh for his Apo­stles, that God would keepe them: and of this request diuerse reasons are giuen by our Sauiour. First, frō their present neces­sitie, because Christ was to leaue them concerning his humanitie. Secondly, from the end or effect, that they being thus kept, might be ioyned together in amitie and loue: that they may be one, as we, &c.

First then this truth is here deliuered,Doct. 1. that Christ as touching the presence of his flesh is gone out of the world.Christ not present now in the world in his flesh.

1. So Saint Peter further witnesseth: Whom the heauens must receiue till the time that all things be restored, Act. 3. 21. Christ is not to be expected from heauen till his second coming to iudgement.

2. Stephen saw Iesus standing at the right hand of God, but in heauen: Behold, I see the heauens open, and the sonne of man standing at the right hand of God, Act. 7. 56 Paule also as he went to Damascus heard [Page 98] the voice of Iesus, but speaking from hea­uen: for he saith: Suddenly there shone a light from heauen round about me, Act. 22. 6. Paule further saith, I saw him, saying vn­to me, &c. but he was in a traunce in the temple: he saw him onely in vision or in spirit, Act. 22. 17. as Peter saw the foure cornered vessell let downe from heauen, Act. 10. 11. For in both places the same word [...], an Ecstasie or traunce, is vsed.

3. Then like as after Elias was taken into 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,The reasons of Christs bodily ab­sence. 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 [Page 99] 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,Against the carnall pre­sence in the Sacrament. 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 [Page 100] are aboue, Our desires must be in heauen. 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,Doct. 2. is by prayer:Our com­ming to God 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. [Page 101] 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. [Page 102] 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,Against neg­lect or dis­continuance in prayer. 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 [Page 103] do their duties, not being exercised and trayned vp in prayer?

Secondly,Against hy­pocriticall prayers. 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.Conc. 2 in Psal. 33. 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.Doct. 3.

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.Man hath no power of himselfe to keepe him­selfe.

1. So the Prophet saith: Thou ô Lord, hast wrought all our workes for vs, Isa. 26. [Page 104] 12. Saint Paul saith, The Lord will deliuer me from euery euil worke, and preserue me to his heauenly kingdome. 2. Tim. 4. 18.

2 The Lord saith to Abimelech king of Gerar, who had taken Abrahams wife in­to his house, I kept thee also that thou shoul­dest not sinne against me, therefore suffered I not thee to touch her, Gen. 20. 6. Abimelech was not preserued by his owne power frō the sin of adulterie, but by Gods generall grace, which yet is much different from the grace of renouation and sanctificatiō: for as Abimelech here, so diuers of the heathē had this general grace of restraint, whereby they were kept from notorious sinnes, as of oppression, iniustice, adultery, murder, and such like, though they wan­ted the true worke of regeneration. Dauid by a greater gift and grace confesseth that the Lord kept him from laying his hand vpon the Lords annointed. 1. Sam. 24. 7. 26. 11.

3. For like as Peter had sunke downe into the waters, if Christ had not stayed him with his hand: so the flouds of temp­tation are like to ouerwhelme vs, if we be not vpheld by Gods grace: Our owne na­ture is such a guide and nurse vnto vs, as Mephiboseths nurse was to him, that let [Page 105] him fall, as she fledd away, and thereupon he became lame, 2. Sam. 4. 4. If we stay v­pon the direction of nature, we shall be deceiued.

4. For seing all the imaginations of the thoughts of mans hart, are onely euil con­tinually, Genes. 6. 5. what help is to be expected from our nature? And least any man should thinke, that it is otherwise with vs now, then it was with the old world: the Apostle in himselfe sheweth, that we are by nature of the same mould. I know that in me, that is in my flesh, dwelleth no good thing, Rom. 7. 18.

5. First then that popish doctrine of free will is here refelled,Against free will. who doe ascribe vnto man by nature great strength to ap­prehend that is good, to beleeue, to doe many workes morallie good, contrarie to the scripture: for our Sauiour saith: without me yee can do nothing, Iohn. 15. 5.

Secondly, we are taught to depend v­pon God for his direction in all our acti­ons, and to giue him thanks, that he pre­serueth vs from the great offences of the world: This was the praier of the prophet Dauid: te [...]ch me the way of thy statutes, di­rect me in the path of thy commaundements, incline my heart vnto thy testimonies, Psal. [Page 106] 119. 33. 35, 36. all our direction, instructi­on, and inclination is from God. Augu­stine well saith, Deus sanctum in me semper opus spira vt cogitem, compelle vt faciam, suade vt diligam te, confirma vt teneam, cu­stodi ne perdam:De Ecclesiast. docum. c. 56. Lord inspire me to thinke well, compell me to do well, perswade me to loue thee, confirme me to hold thee, keepe me not to loose thee.

That they may be one as we are] not that there can be in euery respect such vnion between the members,Doct. 4. as there is between Christ and his Father, which is a substan­tiall and identicall vnion, but our vniting and knitting is in affectiō, not in the same substantiall condition. But here is a limi­tation and qualification of vnitie, that it must haue relation to God; for peace and vnitie, vnlesse it be in the truth, is no true vnitie.

1. Saint Paul therefore saith,The loue of Christians must be in the truth. [...], following the truth in loue, E­phes. 4. 15. and S. Iohn saith, whom [...], I loue in the truth, Epist. 2. 1. We must then loue in the truth, and truth it in loue: loue without truth is erronious, and truth without loue is not efficacious.

2. Thus Iehu well answered Iehoram, who asked if it were peace: What peace [Page 107] (saith he) while the whoredomes of thy mo­ther Iesabel and her witchcrafts are in great number, 2. King. 9. 22. There is no peace with the wicked. So Iehosophat was cha­stised of God, his ships were broken, be­cause he ioyned himself with Ahaziah the idolatrous king of Israel. 2. Chron. 20. 37.

3. The confederacie of the wicked is compared to the mixture of iron and clay, which cannot be tempered together, Dan. 2. 43. like vnto the ropes wherwith Samp­son was bound, which he brake in sunder as burnt towe. Iud. 16. 9.

4. For whatsoeuer is not of faith, is sinne. Rom. 14. 23. therefore the peace of the wicked being not seasoned with faith, can not be pleasing or acceptable vnto God.

5. Let vs therfore loue in truth. Nothing ought more to moue vs to vnitie, then that we professe one God, one faith, one bap­tisme. Ephes. 4. 6. nunquam vidimus trini­tatem litigantem, we neuer saw the trinitie at variance, as Augustine saith: neither ought we, that worship one God, to be at vari­ance among our selues.

THese words shew another reason why our sauior Christ prayeth for his Disciples, that God would finish that worke which was begun in them, that as Christ had hitherto preserued them all, except onely Iudas, so that God would keepe them to the end.Doct. 1. They then which are giuen vnto Christ to be kept,They which are once tru­ly graft into Christ cannot finally fall a­way. cannot possibly perish or finally be lost.

1. So the Prophet Dauid saith, My shep­heard is the liuing Lord, I shal want nothing: though I walke through the valley of death, I will feare no euill, for thou art with me, thy rod and thy staffe they comfort me, Psal. 23. 1. 4. He was perswaded that the sheepe which were vnder the conduct and custo­die of this shepheard, could not possibly miscarry.

2. Saint Paul was thus perswaded, that nothing could separate him from the loue of God in Christ, Rom. 8. 39. and he was fully assured that there was layed vp a crown of righteousnes for him. 2. Tim. 4. 8.

[Page 109] 3. Like as none of those perished which were saued in the Arke; nor any lost of all the host of Israel, which were led vnder Moses through the red sea: so much more shall they be preserued which are com­mitted to the sole keeping of Christ.

4. The Apostle giueth the reason here­of, Heb. 7. 25. He is able perfectly to saue them that come vnto God by him, seeing he euer liueth to make intercession for them: Christ then is yesterday, and to day, and the same for euer, Heb. 13. 8. Therefore seeing Christ neuer dieth, neither of his kingdom is there any end, his sheepe cannot perish, that are vnder his happie gouernement: his kingdome is not as the kingdome of earthly Princes, who can no longer care for their subiects thē they are in the world: but Christ the King of his Church, not onely when he was in the world, but now and for euer is able to preserue those that belong vnto him.

5. First then this doctrine discouereth a popish error, that faith may be lost, and that they which beleeued in Christ may fall away and perish, which is contrarie to the Scriptures,Iustifying faith cannot be lost. Ioh. 14. 16. Whosoeuer beleeueth in him shall not perish, but haue e­uerlasting life: they that beleeue aright in [Page 110] Christ cannot be lost. Indeed an vnfruit­full faith, and which is 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 Common­wealth 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 [Page 111] many yeares gouerne the Church & peo­ple of God in all pietie, peace & trāquility.

But the child of perdition] That is Iu­das,Doct. 2. which was as Augustine interpreteth, Perditioni destinatus, ordained to destru­ction: this then is an euident and certaine truth out of the word of God,Some reie­cted from the beginning. 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 [Page 112] worthily adiudged to eternall shame and confusion.

4. And the Lord doth all this for his owne sake: Prouerb. [...]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 vpō 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 [Page 113] 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 cā 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,The doctrin of Predesti­nation a spur to godlines. 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 [Page 114] 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,Doct. 3. 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, The certain­tie of Gods word. 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 [Page 115] 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, [...]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 righteousnesse. Gods fore­knowledge not the cause of mens workes.

Secondly, we must not thinke, that the prediction of the Scripture was the cause of Iudas perdition, as though Gods pre­science imposed a necessitie vpon mens actions. De Predest. lib. 1. cap. 15. But as Augustine well saith: Des [Page 116] praescientiam non cogere hominem vt talis scit, qualem praesciuit Deus, sed praescire ta­lem futurum, qualis futurus erat, quamuis sic non cum fecerit Deus: Gods prescience for­ceth not a man to be such as he is foreseene, but foreseeth him to be such as he is like to be, though God made him not such.

Vers. 13.Doct. 4. And now come I vnto thee, and these things speake I in the world, that they might haue my ioy fulfilled in them] This is alleaged as another reason, why our Sa­uiour maketh this prayer in the hearing of his disciples; not for any necessitie which he had, but for the comfort of his disciples that heard him: for the hearing of Gods word bringeth true ioy and comfort.

1. So our Sauiour saith elsewhere,Gods word worketh true comfort. Ioh. 6. 4. These things haue I told you, that when the houre shal come, ye might remember that I told you them: it is a great comfort, when we see things to fall out according to the word of God.

2. In like manner our Sauiour hauing prayed for Lazarus, said: Father, I thanke thee because thou hast heard me, I know that thou hearest me alwaies, but because of the people that stand by, I said it, that they may beleeue that thou hast sent me.

[Page 117] 3. Like as Peter, though he had labou­red all night and caught nothing, yet was encouraged to let downe his nets againe, after Christ had bidden him to let them downe to make a draught, because he knew he should not any more labour in vaine, Luk. 5. 5. so the Apostles here con­ceiued great ioy, being themselues eare­witnesses of Christs prayer.

4. The reason may be gathered out of our Sauiours words, Mat. 24. 25. Behold, I haue told you before: that is, being war­ned before of dangers, we are better pre­pared to beare them when they come, and being afore assured of Gods assistance, we conceiue the greater ioy in our deliue­rance.

5. If then the hearing of Christ in his word,The danger of those that are ignorant of the word. as the Apostles here heard his voice, do worke such great ioy and com­fort, iudge ye what a great benefite they are depriued of, which are ignorant of the word, and are not acquainted with Gods promises, neither know the familiar and earnest prayers and requests which Christ maketh vnto God for his Church. And as Saint Paule saith: Whatsoeuer things are written, are written for our learning, that we through patience & comfort of the Scrip­tures [Page 118] might haue hope, Rom. 15. 4. No maruell then if men ignorant of the Scrip­tures, and not being acquainted with Christs comfortable words, are void and destitute of all true ioy and comfort in their afflictions. Dauid saith: I remembred thy iudgements of old, O Lord, and receiued comfort, Psal. 119. 52. that is, he found comfort by meditating of the examples of Gods mercie and iustice declared in his word. Their case therefore is much to be pitied, that either wilfully contemne, or carnally neglect the reading & medita­ting in Gods word, which is called by the Apostle, the sword of the spirit, Ephes. 6. 7. Like as then a souldier set in the midst of his enemies, without his sword and other warlike weapons, is in danger to be de­uoured and destroyed of them: euen so as much vnable is a Christian to stand against the temptations of Sathan, being not ar­med spiritually with the knowledge of the word: which, as one well saith: Si tribu­laris, consolatur te, si laetaris, accumulat gau­da [...]; si iracūdus es, mitigat te; si paupertate de­primeris, erigit te: If thou art afflicted it doth comfort thee: if thou be merrie, it addeth to thy ioy: if angrie, mitigateth thy mood: if pres­sed with pouertie, doth raise thee vp.

NOw followeth another reason of our Sauiours prayer for his disciples, ta­ken from the great perils which they are subiect vnto, and their enemies which are set against them, which are the world: that is, the generation of the wicked. vers. 14. and euill or sinne, which is readie to catch hold vpon the best in this life, from the which he desireth them to be kept, vers. 15.

In this verse two reasons are giuen of the hatred of the world▪ because they haue the word and professe the truth, because in respect of their righteous life, they shew themselues not to be of the world: for these two things the world cannot abide, Truth and Innocencie.

By the world here, neither the whole companie of men comprehending both good and bad, is vnderstood: as it is some­time taken, as Heb. 1. 6. When he bringeth in his first begotten Sonne into the world: nor yet for the number of the faithfull, which [Page 120] are also called the world, Ioh. 1. 29. Be­hold the lambe of God, that taketh away the sinne of the world: but the vniuersall com­panie of the wicked onely is here insinua­ted. As 1. Ioh. 5. 19. The whole world li­eth in wickednesse.

We are here then taught,Doct. 1. that the faith­full in this life are hated for the word of God and the truths sake:The faithfull hated in the world. for nothing is more irkesome or vnpleasing vnto them, then Gods word.

1. As the Prophet Isay speaketh of the people of his time: They would not heare the law of the Lord, which said vnto the Seers, see not: and to the Prophets, prophesie not vnto vs right things, &c. prophecie er­rors.

2. Thus Ahab hated Micaiah, because he spake the truth vnto him, and flattered him not, 1. King. 22. 8. For the same cause did Herodias procure Iohn Baptists death, because he would not dissemble with her in her sinne, Mark. 6. This was the cause of Saint Paules trouble at Ieru­salem: they obiected against him, that the did teach against the law, and the temple Act. 21. 28.

3. Like as the Philistims striued with I­saacs seruants for the wels of water which [Page 121] they had digged, especially for one well of liuing or springing water, Genes. 26. 19. so do the children of the world contend with the faithfull about the waters of life, which issue frō the word. Therfore our Sa­uior saith: I am come to put fire on the earth, and what is my desire if it be already kindled? Luk. 12. 49. The word of God is as a fire, that enflameth the wicked, it maketh thē to rage and fume as though they were mad: as the people that could not endure to heare Saint Paule, but cast off their cloathes, and threw dust in the aire, Act. 22. 23.

4. The reason is euident: Euery one that euill doth, hateth the light, neither cometh to the light, lest his euill deeds should be re­proued, Ioh. 3. 20. The wicked cannot en­dure to be reproued, and therefore they abhorre the word that discouereth them: they are angrie with the looking glasse that bewrayeth the wrinkles and spots of their face: and as mad men that fall vpon their phisitions that come to doe them good: like as the man that had an euil spi­rit, ranne vpon those that came to adiure him, Act. 19. 16.

5. First we see what we are to iudge of those, and what they are to thinke of them [Page 122] selues,A dangerous thing to hate the seruants of God. which do hate any for their pro­fession sake, or do repine at Gods mini­sters because of their admonitiōs, they are by the sentence of Christ, of the world. A fearefull thing it is when a man spurneth against the admonitiō of the word, which is especially the sin of great men. As Asa put the prophet Hanani in prison,1. Chro. 16. 10. because he rebuked him for trusting to the king of Aram; so did not Hezekiah, who being re­buked by the prophet for his rashnesse in shewing his treasures to the king of Babels seruants, said, the word of God is good which thou hast spoken, 2. Ki. 20. 9. Secondly, they whome God hath called to the profession of his word, must prepare themselues to beare many scoffes, tauntes, and crosses in the worlde, and to be hated for Christs sake. Our Sauiour was no sooner baptized and entred into his holie vocation, but presently he is assaulted and tempted of Sathan. Math. 4. The dragon is readie to deuoure the childe as soone as the mother is deliuered of it. Reuelat. 12. 4. And Sa­than euen in our new birth would de­uoure vs, and choake vs in the beginning. Origen well noteth vpon the 17. of Exo­dus, that presently after the Israelites had eaten of Manna, and drunke of the rocke, [Page 123] then began the battell with Amalek; & tu ergo, cum coeperis manducare panem coele­stem para te ad bellum: Hom. 11. in Exod. and thou also, saith he, when thou hast begunne to eate of the bread of heauen, make thy selfe readie for warre.

Because they are not of the world, Doct. 2. as I am not of the world. In this world we are all while we here liue; but of the world (if we will be Christs) we must not be.

1. What it is to be of the world, the A­postle sheweth: Loue not the world, nor the things of the world: If any mā loue the world, the loue of the father is not in him, 1. Ioh. 16. To be of the world then, is to loue the va­nities and corruptions thereof, to be alto­gether earthly minded, and addicted, to earthly things.

2. Lot though he were in Sodom, yet was he not of Sodome, For he was vexed with the vncleane conuersation of the wicked, 2. Pet. 2. 7. Nehemiah though he was in the king of Persia his court, and waited vpon his table, yet his heart was at Ierusalem. Nehem. 2. 3. Daniel though in the land of captiuitie, yet opened his window to Ie­rusalem, Dan. 6. 10.

3. Like as the Doue being sent out of the Arke, finding no rest for the sole of her [Page 124] foote, returneth thither againe, Gen. 8. As the marines, though in the midst of the sea in bodie, yet in wish and desire are in the hauen, Psal. 107. 30. so though we are in the world, yet our desire and affection must not be vpon it.

4. For the world passeth, and the lust thereof, 1. Iohn 2. 17. therfore it is in vaine to settle our desire vpon vaine and transi­torie things; and where our treasure is, there should be our heart: we should seek those things which are aboue, because Christ there sitteth at the right hand of God. Coloss. 3. 1.

5. First though we be not of the world,Against sepa­ration from the Church. yet must we not goe otherwise out of the world, then God hath appointed: as they doe, which pretending corruptions of the place, where they liue, do breake out into schismes, & separate themselues from the fellowship of Christs Church: we must not thus go out of the world, but rather leaue it by the sequestring of our desire, thē separating of our bodies. The Apostle saith, Haue no fellowship with the vnfruitful workes of darknes, but reproue them rather, Ephes. 5. 11. thus shall we not be of the world, though we liue in it. Peter and Iohn refused not to go vp to the temple [Page 127] though it were then much abused and a­bounded with corruption. Augustine to this point saith well,Cont. Cres [...]. lib. 3. cap. 35. Verbo & disciplina Domini emendo quod possum, tolero quod non possum; fugio paleam, ne hoc sim, non aream, ne nihil sim: I by the word and discipline a­mend whom I can, whom I cannot I suffer; I flee the chaffe that I be not such, not the flore lest I be nothing.

Secondly,3. degrees of worldly men. if we will assure our selues that we be Christs, we must be like him: as he is not of the world, so neither must we: neither to set our desire vpō the world: for if we be risen with Christ, we must seeke those things that are aboue, Col. 3. 1. nor to fashiō our selues to the world, Rom. 12. 2. as ma­ny do which conforme themselues to the custome of the world, nor to warre after the flesh and world, 2. Cor. 10. 3. that is to become patrons and defenders of the corruptions of the world; for these three to affect and desire, to follow and be con­formable to the world, to patronize and defend it, are though not in the same mea­sure and degree, the cognisance of cor­rupt and worldly men.

Verse 15.Doct. 3. I pray not that thou shouldest take them out of the world, but that thou keepe them from euill. It is not then lawfull [Page 126] for the seruants of God, in regard of the great miseries and trauels of this life, to wish presently to be out of the world, but rather to pray vnto God that they may be kept in the world, and that their life may be preserued to serue God and liue vnto his praise.

1. The Church of God thus complai­neth, Thou hast abated my strength in the way, and shortened my dayes: and I said, O my God, take me not away in the middest of mine age, Psal. 102. 23. 24. The faithfull desire rather that their dayes may be prolonged to Gods pleasure.

2. It was the foolish wish of the murmu­ring and disobedient Israelites: Wold God we had died in the land of Aegypt, or in this wildernesse would God we were dead, Num. 14. 1. Iob also herein shewed himselfe im­patient: Why died I not in the birth, why died I not when I came out of the womb, Iob 3. 11. Neither was Elias that great prophet alto­gether blameles, who being persecuted of Iesabel, was wearie of his life, and desired to die, and said, It is enough O Lord, take away my soule, for I am no better then my fathers, 1. King. 14. 4.

3. Like as the vnprofitable seruant is reproued, because he hid his talent in the [Page 127] earth, and put it not forth to aduantage: Math. 25. 25. so they are vnprofitable, which desire their bodies (before their time) to be raked vp in the earth, and not to liue to set forth Gods glorie. Like as it were a foolish course, when as house is decaied and droppeth through, to pull it quite downe, and not to seeke to repaire it rather: so is it with them that would haue their crasie bodies, broken with the cares and troubles of this life, to be whol­ly dissolued, rather then to be strengthned with grace against temptation.

4. The reason, why we should not de­sire to be taken out of this world, but to be kept from euill in the world, the Prophet sheweth: I shall not die, but liue and declare the workes of the Lord. Psal. 118 17. Be be­nificiall to thy seruant, that I may liue and keepe thy vvord: Psal. 119. 17. The desire which we haue vnto Gods glorie should make vs willing to continue in Gods ser­uice among the liuing.

5. First:Life not cor­ruptly to be desired. by this doctrine two corrupt affections are discouered: the one, when a­ny man desireth life with a corrupt minde, as that he may liue to grow rich, or to in­crease in honor, or to be reuenged of his enemie, or such like: as Ambrose noteth [Page 126] vpon those words:Serm. 20. in Psal. 119. Psal. 119. 154. Quicken me because of thy word: Alius propter diuitias viuere cupit, alius propter filios, hic propter verbum viuificari cupit: One desireth to liue because of their riches, another because of their children, but the Prophet onely would liue for Gods word sake.

The other affection reproued,Against a pre posterous de­sire of death. is when one waxeth wearie of the world, not for any desire he hath to God, but be­cause of his sorrow and trouble, to desire with Saint Paul to be dissolued and to be with Christ is a good affection: so that our particular in seeking our owne perfectiō yeeld to the generall in furthering the Churches consolation, as Saint Paul doth moderate his desire, who though it were best of all for him to be loosed, yet wish­eth to abide in the slesh for the furtherance of the Churches ioy. Phil. 1. 23. 24.

Likewise we are taught by this rule, when affliction commeth, and temptation assaileth vs, to pray rather for strength to resist, then for riddance, not at all to feele it: Saint Paul praying, that the temptation might depart from him which he felt in his flesh, was not therein heard, but recei­ued this answere, my grace is sufficient for thee, for my power is made perfect through [Page 129] nesse: Our Sauiour prayed for Peter, not that he should not at all be winnow­ed of Sathan, for how then should he come foorth as cleane wheate, but that his faith faile him not, Luk. 20. 31. Saint Paul al [...]o saith, that he was deliuered from the mouth of the Lion▪ from the cruell rage of Nero the persecuting Emperour: but he was not sure so to be deliuered still from externall persecution: but he saith confi­dently: The Lord will deliuer me from euery euill worke, & preserue me vnto his heauenly kingdome, 2. Timoth. 4. 18. He was sure to be kept from euill, as here our Sauiour prayeth for his disciples but not to be de­liuered from the troubles of the world: and the same also is the hope and confi­dence of euery faithfull man.

THis verse was repeated before vers. 14. that which was there obserued shall not need to be rehearsed againe: on­ly this shall be now considered: that the Scriptures are so tempered, that to our ca­pacitie, [Page 130] and for our profite some speciall matters and sentences are againe remem­bred.

1. So Saint Paule saith: It grieueth me not to write the same things vnto you, and for you it is a sure thing, Philip. 3. 1.

2 Sometime repetitions are vsed as or­naments and graces to the spiritual songs, as Psalm. 136. this clause (for his mercie endureth for euer) is repeated in euery verse, as the ground of that Psalme, and well setting foorth the heauenly melodie thereof.Why the Scripture vseth repeti­tions. Sometime repetitions are vsed for the stirring and lifting vp of the affe­ctions: as Psal. 135. vers. 1. Praise the name of the Lord, praise him: vers. 3. praise the Lord. These exhortations are againe vtte­red, that our affections should be more vehemently touched with a desite to praise God. Sometime for doctrine sake, and our better instruction and vnderstan­ding some hard matters, and sentences are often opened, and for our better re­membrance iterated: as our Sauiour re­peateth and expoundeth to his Apostles the parable of the seed, Mat. 13.

3 Therefore the words of the wise are compared to nailes, that are sure fastened, and driuen vp to the head, Eccles. 12. 11. [Page 131] So is it, when doctrine is throughly ap­plyed: The word of God is as siluer seuen times purified in the fornace, Psal. 12. 7. The foroace is our heart, where the word of God by fruitfull meditation must be tried, till it become siluer, and be made profitable to vs. And as the cleane beasts did chew the cudde, that is, they did a­gaine eate and minse the meate receiued: so by often rehearsing and meditating, the word of (God as our spirituall food) must perfectly be digested.

4. The reason hereof is, our dulnesse of hearing, and weaknesse of vnderstanding, as the Apostle sheweth to the Hebrewes: Whereas concerning the time ye ought to be teachers, ye haue need againe that we teach you the first principles of the word of God. Heb. 5. 12. whom the Prophet compa­reth to sucking babes, that had need to be taught precept vpon precept, line after line, Isa. 28. 10.

5 First, though the spirit of God, that best knoweth how to sit our affections, v­seth repetitions:Of vaine and idle repeti­tions. yet this is no warrant for men to vse vaine tautologies and rehear­sals of the same things, either in prayers or preachings: which are of three sorts; ei­ther of negligence proceeding from loos­nesse, [Page 132] when men tosse and tumble vp and downe the same things often in their indi­gested prayers. Such were the long and irkesome prayers of the Pharises, Mat. 23. 14. Either they are for ostentation, such as were the tedious acclamations of Baals Priests, who did cut also and launch them­selues with knifes▪ hauing nothing in their mouthes from morning to noone, but these wordes: Baal heare vs. Such were the tedious Church songs vsed in popery, full of long and vaine repetitions, and dis­membred sentences: which vse (I feare me) is not altogether left in the seruice and songs of some Cathedral churches to this day. Some vaine rehearsals do shew superstition: as the heathen did thinke to be heard for their much babling, Mat. 6. 7. So were people taught in poperie to say ouer vpon their beades so many Pater no­sters, Aue Maries, so many Creedes, as though the often saying of them had a more holinesse, and added a greater effi­cacie vnto them. Wherfore all these kinds of fruitlesse repetitions are held to be vain and not at all grounded vpon Christs ex­ample.

Secondly, we are taught, that where the Spirit of God especially commendeth [Page 133] vnto vs any doctrine or sentence in Scrip­ture, it should so much the more of vs be carefully remembred. Hereof it is, that so often in the Psalmes do we find this word Selah, [...]:Of the word Selah vsed in the Psalmes. which is deriued of a word, that signifieth to lift vp: which was a note of singular attention to marke what was contained in the verses so marked, and that the voice should be exalted and lifted vp in the singing. Hierome out of Origen reporteth diuerse acceptions and takings of this word: the Septuagint, Theodotian and Symmachus, interpret it Diapsalma, the chaunge of the tune or song: Aquila and the fift edition, semper, alwaies: the sixt edition, iugiter, infinem, continually, or to the end.Hierom. Whereupon Hierome gi­ueth this note:Marcella▪ Ex quo animaduertimus, hoc verbum docere, Tom. 4. 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 cōmended 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 [Page 134] 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.

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,Doct. 1. 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 [Page 135] phet:The word of God onely conuerteth. 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 cōuerted 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:Mat. 3 11. as a fire it consumeth the stub­ble of mens affections: as a sword it cut­teth [Page 136] off the put [...]ified parts:Col. 4. 6. as salt it seaso­neth that which is otherwise vnsauourie.Heb. 4. 12.

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,All truth ne­cessarie to saluation to be found in Scripture. 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?

[Page 137] 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, Doct. 2. 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,God sendeth none but en­abled with gifts. he hath ascended vp [Page 138] 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 frō 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 [Page 139] to dumbe dogs, that delight in sleeping, Isay 56. 10. A man wil not keepe a dog to watch his house, that will not barke at a theefe: neither are the blind fit to be watch-men, as the prophet saith in the same place; their watch-men are blind: no more is it fit that they should be ignorant that watch ouer other mens soules, or slouthfull or negligent that haue the charge ouer others.

4 By this distribution of gifts to his members, our Lord and Sauiour sheweth his great victory and triumph: That being ascended, he hath led captiuitie captiue, and dispoyled his enemies, and deuided the spoile among his faithfull seruants: so that the diuersitie of graces and gifts in Christs Church, redoundeth to the glorie of out victorious Captaine. And againe, as the Lord hath appointed the end, the gathe­ring together of the Saints, the edification of his bodie, Ephes. 4. 12. so likewise he hath ordained the meanes to that end, the ne­cessitie of gifts working thereunto.

5 First, by this Scripture are reproued all they which intrude and thrust them­selues into the office and calling of Mini­sters, being not with gifts thereunto ena­bled; certainely let such know, that they [Page 140] are not of Gods sending: they either run then of themselues, not called of God, or sent, as the tares were sown of the enuious man, who enuieth the profit & feeding of Christs flocke. The people must needs be blind, where their guides are blind, as our fauiour saith: they be blind leaders of the blind, Mat. 15. 13.Ad Furiam. For as Hierom saith, detrimentū pecoris, ignominia pastoris: The wants of the shepheard, are the woes of the flocke. The poore flock of Christ pincheth and smar­teth for the ignorance and negligence of their pastors.

Secondly, we are taught to giue thanks vnto God for those excellēt graces which he bestoweth vpon his Ministers: as this Church of England shineth with a great number of such starres, that I thinke no Church in the world may be compared to it. Let vs therefore praise God for such, as the churches did for Paul: They glorified God for me, Gal. 2. 23. and pray earnestly vnto God to increase the number of them that the Lord of the haruest will vouchsafe to send forth labourers into his haruest, Mat. 9. 38.

Verse 19.Doct. 3. And for their sakes sanctifie I my selfe, that they also may be sanctified through the truth. We see then that Christ [Page 141] is the sanctifier of his Church, and that he hath receiued all graces and riches of the spirit onely to inrich vs.

1. So the Euangelist saith: All gifts deri­ued vnto the Church by Christ. Of his fulnes haue we all receiued, and grace for grace. Iohn 1. 16. Christ is a full vessell, the ouer­flowings whereof do fill all his members. The Apostle also saith, Christ gaue him­selfe for his Church, that he might sanctifie it and clea [...]se it, Ephes. 5. 26.

2 Thus was Paul called and sanctifi­ed by Christ: Neither receiued I it of man, neither was I taught it, but by the reuelation of Iesus Christ, Galat. 1. 12. Thus the Angel Christ gaue vnto Iohn a litle book which he did eate, and thereby propheci­ed, Reu. 10. 11.

3 Christ is the Oliue tree that stan­deth before the ruler of the whole earth, and emptieth it self by the pipes and con­duits of his word into the golden candle­sticke of his Church, Zach. 4. He is the head, from whence the bodie receiueth life and power,Ephes. 4. 16. as the Apostle saith: Let vs in all things grow vp vnto him, which is the head, euen Ch [...]ist, by whom all the bodie being coupled and knit together, according to the effectuall power, which is in the measure of euery part, receiueth increase of the bo­die, [Page 142] &c.

4 For without a Mediator no grace is deriued from God vnto man: like as the nurse suckleth the child by the meane of her breasts, a part of her selfe. As the mind imparteth not her secrets, but the words and voice: so Christ is Gods eternal word to make known his wil; he by his incarna­tion, as the nurse by her breasts, doth con­uey vnto vs heauenly grace. The booke of Gods secrets could not be opened, till the Lion of the tribe of Iuda had obtained to open it. Reu. 5. 3. 5.

5 First, in that Christ sanctifieth him­selfe, he is manifested to be perfect God, who hath the fountaine of grace and life in himselfe, who needeth not by an other to be sanctified as man doth, but the ful­nesse of the Godhead dwelleth bodily in him, Col. 2. 9. that is, essentially & substan­tially: for God giueth him not the spirit by measure, Iohn 3. 34. as to others. Secondly, Christ had no need of the grace of sancti­fication for himselfe, but to sanctifie vs. Christ therefore was borne, died, rose a­gaine, ascended, not for himself, but for vs: he merited not to himselfe; [...] meri­ted not for himselfe. but all the fruite of his merits redound to vs, contrary to the doctrine of the Church of Rome, [Page 143] who teach that Christ merited for himself. Ambrose toucheth this point well:Lib. 5. de fid. cap. 7. Ad hoc natus est Christus, vt faceret creaturam, nec enim sibi natiuitas sua proficit, sed nobis; quia non eguit nasci, erat enim in Deo qui processit de Deo: si ergo natiuitas prima illi non profuit multò minus secunda. Christ was borne to this end, to make the creatures; for his nati­uitie did not profite himself, but vs; he needed not to haue bene borne or begotten, for he was in God that proceeded from God: if then his first natiuitie did not profit him, much lesse his second. As Christ was euerlastingly begot­ten of God, not for himselfe, but for the creation of the world; so he was borne in the fulnesse of time, not for himselfe, but for our redemption.

Thirdly▪ here may euery one learne, how to know himselfe to be a true member of Christs bodie▪ namely by his sanctificatiō: for as S. Paul saith, If the first fruites be ho­ly, so is the lumpe; if the roote be holy, so are the branches, Rom. 11. If then we be graft into the true vine, the life of the tree is in vs, and the spirit of sanctification doth quicken vs: and as Christ did sanctifie himselfe, so are we sanctified by him. He then that hath not the spirit of Christ, whereby he shold be sanctified, is not his.

NOw followeth the second part of our Sauiours prayer for his Church, namely, for those which would afterward beleeue in him vnto the worlds end. First it is shewed for whom he prayeth, ver. 20. then what he prayeth for: first for their v­nitie and perfection in this life, from vers. 20. to 24. Secondly, for their euerlasting saluation, from vers. 24. to the end.

First we learne▪ that to our great comfort the prouident care and mercifull loue of Christ is extended,Doct. 1. not vnto that age only then present,Christ praieth for all belee­uers to the end of the world. but to all the companie of beleeuers in all ages, so long as the world endureth.

1. So our Sauiour saith. Other sheepe I 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 cōprehended vnder this prayer [Page 145] 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 Ierusalē, 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 [Page 146] 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 housho [...]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.Care of posteritie. 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 [Page 147] 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: I [...]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,Doct. 2. 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 [Page 148] 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 [Page 149] 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 t [...] 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,Faith a rare thing, where is no prea­ching. 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 mē ­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 [Page 150] 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, Doct. 3. as thou ô Father in me, and I in thee, &c. that they also may be one in vs] Our Sauior prayeth here for the vnion and communion of Saints; their vnion with God, their cōmunion among themselues. Whereby this is gathered, that we cannot be one among our selues, vnlesse we be one with God: they cannot haue peace in the world, that are not at peace with God.

1 Therefore the Angels thus sing in that their heauenly song: Glorie to God on high, peace in earth, Luk. 2. 14. The way to obtaine peace in earth, is to giue glory to God in heauen.

2 Dauid first reconciled himselfe to [Page 151] God: I acknowledged my sinne vnto thee: then he is assured of the loue and fauour of his Church: therefore shall euery one that is godly, make his prayer vnto thee, Psal. 32. 5. 6. then the faithfull will be readie for their parts to giue thankes vnto God for him. The contrarie appeareth in Cham, who first being cast off from God, and se­parated by his sins, which he felt heauier then he could beare, findeth no comfort in earth, he was afraid, lest euery one that met him, should kill him, Gen. 4.

3 Christ saith: Haue salt in your selues, haue peace one with another, Mark. 9. 50. We must first be inwardly seasoned with the salt of Gods grace, before we can haue peace without: Gods grace is the salt, peace is the sweet rellish or sauour, that followeth vpon this seasoning. The Pro­phet Dauid saith: They came about me like Bees, and are quenched as a fire of thornes: but in the name of God I will destroy them, Psal. 118. 12. Faith and confidence in the name of God, doth allay strife and con­tention, as when the sting of the Bee is doubled or pulled foorth, or as the crack­ling fire of thornes is extinct and put out.

4 Our Sauiour mooueth vs to vnitie, by his example: because he and his Father [Page 152] are one: where he speaketh not of the es­sentiall vnion and consociation which he hath with God; but of his dispensation & mediation, who as he was man, cohered and cōsented with his Father in all things. We therefore should be in vnitie, consent and agree together, because Christ our Lord▪ euen as man, is of one accord and consent with his Father: and the like mind should be in vs, that was in Christ, Phil. 2.

5 If then the vnion with God, and cō ­munion with the Saints do concurre to­gether (for peace with the world follow­eth not peace with God: but the more we are loued of God, the more the world ha­teth vs. But our Sauiour speaketh of that vnion and society, which the Church hath with it selfe) they then do deceiue them­selues, which thinke they are at peace with God, and are not in loue and fellow­ship with the Church of Christ: whether Schismatickes, that deuide themselues from the peace of the Church, or pro­phane persons, that regard not the fel­lowship of the Saints: against whom the Apostle speaketh: Not forsaking the fel­lowship that we haue among our selues, as the manner of some is, Heb. 10. 25. Like vnto Ismael, whose hand was against euery [Page 153] man, and euery mans against him. So some there are that think wel of none, nor none thinke wel of them: but it is a true saying, No [...] habet Deum patrem, Augustine. qui non habet Ec­clesiam matrem: He cannot haue God to his father, that hath not the Church for his mo­ther. He cannot haue vnitie with God, that regardeth not the societie of his Church, nor seeketh the loue thereof.

That the world may beleeue that thou hast sent me. Doct. 4. The first reason of this petition for vnitie, is taken from the fruites or effects, that the world and worldly men may be drawne to confesse, seeing the concord, vnitie, & sanctity of the seruants of Christ, that he is the true Messiah whom they worship.

1. So our Sauiour saith, Let your light so shine before men, that they may see your good workes, and glorifie your father which is in heauen, Mat. 5. 15.

2. By this reason Moses perswadeth God not to destroy Israel: Wherefore shall the Egyptians say, he hath brought them out maliciously, for to slay them in the wildernes? Exod. 32. 12. He feared lest the heathen might haue taken occasiō hereby to blas­pheme God: for this S. Paul reproueth the Iewes, because the name of God was [Page 152] [...] [Page 153] [...] [Page 154] blasphemed of the Gentiles through thē, Rom▪ 2. 24. They by their euil conuersatiō made the Gentiles more obstinate.

3. Like as then the outward deliuerance of the Israelites was famous among the heathen, and made them stand in awe: as the idolatrous Priests said to the Phili­stims: Wherfore should ye harden your hearts as the Egyptians and Pharao hardened their hearts? 1. Sam. 6. 7. and as the heathen praised God for the returne of the people from captiuitie, Psa. 126. 2. So much more occasion of praise is raised among the na­tions for the spirituall deliuerance of his Church, and redemption from sinne.

4. Two reasons may be yeelded hereof why God would haue made knowne to the world the godly conuersation of his Church:Why God would haue the holy life of his faithful knowne to the world. one for their conuersion, that they which obey not the word, may be wonne with­out the word, by the conuersation of your wiues, 1. Pet. 3. 1. The other for their con­fusion, to be a iudgement vnto them, that they may be left without excuse, if by the contemplation of the creatures, much more by the conuersation of the faithfull. Rom. 1. 20.

5. They therefore are to be reproued, which by their vngodly life do hinder the [Page 155] beleefe of the Gentiles: what will Iewes and Turkes say, when they see or heare of the malice, drunkennesse, extortion, vn­cleannesse, that raigneth among Christi­ans? Can they thinke that we worship▪ the true God, or that we are true worshippers being giuē ouer to such great enormities? If a man did but sinne against his brother, or do him wrong, it would aske recom­pence: but now such sinne against God, causing his name to be euill spoken of. If a man did by his owne sinne but slay his owne soule, it were an heauy case: but now drawing other after them by their euil example, or causing them to start aside and go backe, greater must needs be their condemnation.Mat. 18. 6. Our Sauiour saith, It were better a milstone were hanged about his neck and he drowned in the sea, then he should offend the litle ones, the poore seruants of Christ.The dange [...] of giuing of [...]ence. It were better for thē to be drow­ned without recouerie, because it is but the death of the bodie; whereas now by offences, they indanger their soule: it were better for other, because they should haue no rub in their way, or blocke to stumble at. Origene hereunto agreeably saith: Qui scandali conscius est, animam dabit pro ani­ma eius, quem scandalizauit: He that is guil­tie [Page 156] of offence, shall giue his soule for his soule whom he hath offended: It is good there­fore for euery man to take heede of of­fences.

HEre is another reason of Christs petition for vnitie, taken from the very fountaine and originall thereof, namely▪ their election and fore-ordaining vnto glorie: for this cause they are glori­fied in Christ, that they might expresse and shew forth this godly vnion and spirituall coniunction.

Hence then we learne,Doct. 1. that such as are ordained vnto life and euerlasting glorie, are prepared of God vnto good workes first, and to the seruice of loue in this life before they shall be admitted to the next.

1. So the Apostle saith: We are ele­cted to walke in good works As he hath cho­sen vs in him before the foundation of the world, that we should be holy and without blame before him in loue, Ephes. 1. 4. And [Page 157] againe, Ye are his workmanship, created in Christ Iesus vnto good workes, which God hath ordained that we should walke in them, Ephes. 2. 10. Then both good works were ordained for the elect, and the elect ordai­ned to walke in good workes.

3. The holy Apostle thus testifieth of himselfe: Who shall deliuer me from euery euill worke, and preserue me to his heauenly kingdome, 2. Tim. 4. 18. He assureth himself that God will giue him grace to abstaine from euill workes, seeing he had ordained him for his kingdome. Christ concludeth Zacheus to be the sonne of Abraham, and child of saluation, because he had expres­sed liuely fruites thereof in his large resti­tution and bountifull charitie. Luke 19. 8.

3. Like as Dauid being deputed and appointed to the kingdom of Israell, doth in the meane time prepare and addresse himselfe to walke vprightly, as he saith: I will do wisely in the perfect way til thou com­mest vnto me, Pfal. 101. 2. so all they which are ordained to Christs euerlasting king­dome, should walke in Dauids steps. As the bride prepareth and trimmeth her self for her husband, though alreadie espou­sed: so the elected alreadie by Gods gra­cious electiō espoused vnto him in Christ, [Page 158] must adorne and trim themselues by holi­nesse and vertue, that they may be readie to solemnize the euerlasting mariage feast in heauen.

4. For they must first shew themselues faithful in litle, whom the Lord should af­terward make rulers of much, Mat. 25. 23. They must first shew their faithfulnesse in seeking Gods glorie in earth, before they can receiue glorie from God in hea­uen.

5. First then, seeing glorie is first giuen and decreed to the elect, then followeth their godly vnitie and fruitfull loue: and the first is bestowed, that the second may follow; not this first foreseene, that the o­ther might be decreed. [...]lection not of workes but by grace. We see that electi­on is not grounded vpon the foresight of mens workes▪ but these are fruites and ef­fects of eiection, not causes and beginners of it: as the Apostle sheweth, That the pur­pose of God might remaine according to ele­ction, not by workes, but by him that calleth. Rom. 9. 11.

Secondly, we haue here a certaine rule giuen vs, whereby we may discerne our election, namely, by the fruitfull works of vnitie and charity, which are as seales and pledges of that glorie which is decreed to [Page 159] be giuen vs in Christ. Thus S. Peter exhor­teth: Wherefore brethren, giue rather dili­gence to make your calling and election sure, for if ye do those things, ye shall neuer fall. 2. Pet. 1. 10. And S. Iohn saith, We know we are translated from death to life, because we loue the brethren. 1. Ioh. 3. 14. There are two bookes,Two books: the booke of life, the book of a m [...]ns conscience. whereby euery man shall be iudged, the booke of life, and the book of euery mans conscience, as S. Iohn testifi­eth: The bookes were opened, and another booke was opened, which is the booke of life, Reu. 20. 12. The booke of the conscience is a true copie of the booke of life, here a man shall find how it is written there. The record of a mans conscience, is a certaine and infallible euidence of the record in heauen. Thus S. Paul found written in the booke of his conscience, that because he had fought a good fight, & kept the faith, he doubted not but that a crowne of righ­teousnes was laid vp for him, 2. Tim. 4. 8. Wherefore by the workes of grace let vs striue to be assured of glorie: let vs now [...]ay as the Church fertilitatis suae conscia, [...]eni frater, exeamus in agrum: Thus the Church knowing her selfe to be fruitfull: [...]s Ambrose well applieth that place, saith [...]o Christ, Come let vs go forth into the field [Page 160] my brother, Cantic. 7. 11. We must now bring Christ into our field, to shew him our fruites, that he may afterwards bring vs into his barnes to enioy his glorie.

Verse 23. I in them, and thou in me, that they may be made perfect in one.] A third reason is here contained of Christs peti­tion for vnitie in his members: namely, from the adiunct of perfection: they can­not be made perfect without it, neither can any man be a compleat Christian and true member of Christ, vnlesse there be a coniunction also with Christs bodie. So that to this perfection, there are three de­grees of vnion expressed: the first of Christ the Mediator with God his Father: Thou in me: the second of Christ with his Church, I in them: the third of the mem­bers among themselues, That they may be perfit in one.

1 Here then where Christ saith, I in thē: we are taught that there is no true peace, concord, or vnion, but in Christ. So our Sauiour saith, That in me ye might haue peace, Ioh. 16. 23. and the Apostle: [...], following the truth in loue: there is no sound and true loue but in the truth.

2 Dauid fretted in himselfe, and was [Page 161] disquieted, he could find no rest, nor peace, till he went into the Sanctuarie of God, Psal. 73. 17. Thus Saint Paule shew­eth, that while he was vnder the law, he found nothing but death and condemna­tion: But I died, and the same commaunde­ment which was ordained vnto life, was found to be vnto me to death, Rom. 7. 10. But af­ter he was come to Christ, then he found, that there was no condemnation to them that were in Christ Iesus, Rom. 8. 1. It did not helpe the Apostle, that he was a Pharise, a circumcised Hebrew, Philip. 3. 5. confe­derate with the high Priest, Act. 10. 1. all this he counted as doung in respect of the knowledge of Christ.

3 The peace, friendship, and confede­racie of men, is like the tempering of iron and clay together, that will not be ioyned. Dan. 2. 43. And like as when a man lea­neth vpon a broken staffe, the shiuers thereof will runne into his hand, 2. King. 18. 21. such is the peace and loue of the world, it in the end turneth to hatred. Such was the friendship betweene Abi­melech and the Sichemites, a fire went out from the one and cōsumed the other, Iud. 9. 20.

4 For peace is one of the fruites of the [Page 162] spirit, Gal. 5. 22. therefore as a man can­not gather grapes of thornes, nor figges of thistles, so neither is true peace to be expected in the world without Christ.

5 First then all externall peace, which is not combined and knit together by 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,Three kinds of false peace. 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 [Page 163] 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. [...]. 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.Paulin. Tom. 4. Hier [...]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 Scriptu­rarū 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, Doct. 3. 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,Gods loue best knowne by the graces of sanctifica­tion. 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 [Page 164] 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 [Page 165] 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. [Page 166] 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 frō 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.

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,Doct. 1. we see the efficacie of Christs [Page 167] prayer, that whatsoeuer he but willeth of God, as the Mediator of his Church, it is accomplished.

1 Thus the Apostle testifieth: The prayer of Christs mediation. 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 [Page 168] omnipotent: whatsoeuer it pleased the Lord, that did he in heauen and earth, Psal. 135. 6. and his will toward his church is most kind, louing, mercifull, and bountifull, that nothing can fall our amisse to Gods chil­dren; they need not feare temptation, tri­bulation, trouble, all shall fall out for the best, Christ will haue it so. Againe, so for­cible is the mediation of Christ, that whatsoeuer we shall aske the father in his name, he will giue it vs, Iohn 16. 23. No man hath any such assurance in his suites and requests which he maketh vnto men: wherefore we ought most chearefully to resort to the throne of grace, where our faithfull petitions are neuer reiected and cast forth. Hierome well saith, Peto vt ac­cipiam, & cum accepero rursus peto, auarius sum ad accipienda beneficia Dei, nec ille de­ficit in dando, nec ego satior in accipiendo, quanto plus bibero, tanto plus sitio: I aske to receiue, and whē I haue receiued, I ask again, I am couetous to receiue Gods blessings, he faileth not in giuing, and I am not filled with receiuing, the more I drinke, the more I thirst.

That they which thou hast giuen me, Doct. 2. be with me where I am. This is a great priui­ledge, that our blessed sauior hath appoin­ted [Page 169] vs to no other place,The faithfull shal be in the same place with Christ in heauen. then where he himselfe is.

1. Thus S. Paul saith, We shall meet the Lord in the aire, and so shall be euer with him 1. Thess. 4. 17.

2. The Lord said to the conuert vpon the crosse, This da [...] shalt thou be with me in Paradise. S. Paul assureth himselfe, that when he should be dissolued, he should be with Christ. Phil. 1. 23.

3. Like as it is a great honour if the ma­ster should set his seruant at his own table: so our Sauiour saith to his Apostles, that they should eate and drinke at his table in his kingdome, Luke 12. 29. Like as Iehu took Iehonadab vp into the chariot with him, 2. King. 10. 15. the like honor Christ vouchsafeth vnto his Saints.

4. Our Sauiour giueth this reason▪ they had contiued with him in his temptati­ons, Luke 22. 28. And againe he saith, Where I am, there be my Ministers also, Iohn 12. 26. They which haue bene parta­kers of the afflictions of Christ, shall also be made partners in his glorie.

5. If we desire then to dwel with Christ in the kingdome of heauen, he must dwel with vs in earth: if to be receiued into his euerlasting habitation, then we must now [Page 170] prepare for him the habitation of our hearts. How can they then be assured to enioy Christs presence in heauen, that delight not to heare him present now? who by their corrupt communication and prophane behauior, do grieue the spirit of God, and chase away Christ from them. Ambrose saith wel, Proiectus est Adā è Pa­radiso, nō immerito ipse, enim se prius abscon­derat à facie Dei: Adā was cast out of Para­dise, and not without cause, for first he had hid himselfe from Gods face: so they which be­hold not Gods face, nor enioy the pre­sence of his spirit here, cannot haue the presence of his glorie in heauen,

That they may behold my glorie which thou hast giuen me: Doct. 3. they shall not onely be beholders, but partakers also of that great glorie.

1. So the Apostle saith, We all behold as in a mirrour with open face the glorie of the Lord, and are changed into the same image from glorie to glorie. 2. Cor. 3. 18. This glo­ry seene here as in a glasse, shall be seene there with open face, and so seene as that we shall be changed and transformed in­to it.

2 Thus Moses and Elias appeared in glory in mount Tabor, where our Sauiour was also [Page 171] transfigured, Luke 9. 31. So Stephen be­holding the glorie of God, and Iesus stan­ding at the right hand of God, himselfe also was partaker of that glorie being yet vpon the earth, his face was as the face of an Angell, Act. 6. 15.

3. Like as Hezekiah to gratifie the king of Babels messenger, who was sent to congratulate with him for his recouerie, did shew him in kindnesse all the treasure of his house, though this were a simple part of Hezekiah and done without warrant. But yet like as men exalted to honour and wealth, do delight to shew to their friends their happie estate: so our Sa­uior Christ desireth that his Church shold behold his great glory. Like as the church saith in the Canticles, I will leade thee into my mothers house, I will cause thee to drinke spiced wine, Cant. 8. 2. so our blessed sauior will bring vs into his fathers house, and shew vs of his best things.

4. For this glorie which Christ hath receiued as our Mediator, he hath to this end receiued it, to bestow it vpō his church Iohn 17. 22. The glorie that thou gauest me, I haue giuen them. Christ hath not merited or purchased any thing to himselfe by his great glorie, but whatsoeuer he wrought [Page 172] for vs as our Mediator, the whole gaine and benefite thereof redoundeth to vs.

5. But as we hope to behold the glorie of Christ in heauen with open face,They that wil see Christ face to face in heauen, must see him by faith here. so must we now see him by faith: as the Apo­stle saith, We walke by faith, not by sight, 2. Cor. 5. 7. then we shall walke by sight, not by faith: wherefore whosoeuer now seeth not Christ by faith, shal not then inioy his sight and presence in glorie. We must, as Moses, discerne the land of promise a far off, before we can enter into it. They ther­fore that want the vision of the soule in this life, cannot haue the full contemplatiō of Christs glorie afterward. Certaine it is, that Christ will reueale himselfe to all his children before they go hence, as he was seene and embraced of Simeon before his departure.Hom. in Mat. 13. Origene saith wel, Vt naturalis quidam attractus quibusdam inest, vt mag­neti ad ferrum, bitumini ad ignem, sic fidei ad diuinā virtutē: as some things haue a natural property to draw vnto them, as the lode-stone to draw iron, brimstone to draw fire, so faith hath attractiue force to draw diuine vertue. Faith then will draw vs to heauen, hope pitcheth her anker there,Heb. 6. 19. and will in good time draw vs thither.Doct. 4.

For thou louedst me before the foundation [Page 173] of the world. Our Sauiour speaketh of that glorie which the Lord decreed to giue vnto him before the beginning of the world: whereby we do learne, that as Christ the head was predestinate vnto glorie, so also his members were set apart vnto life in the euerlasting decree of God.

1. The Apostle saith,Christ how said to be predestinate▪ that Christ was determined or predestinate the sonne of God, as some translate [...], Rom. 1. 4. Saint Peter sayth to the same purpose, [...], knowne or ordained. Au­gustine therupon doth inferre, that Christ was Praeclarissimum lumen gratiae & prae­destinationis: The most manifest light of grace & predestinatiō. As Christ was predestinate as man vnto glorie, so are his members: Who hath predestinate vs to be adopted tho­rough Iesus Christ vnto himselfe, Ephes. 1. 5.

2. So the Lord saith to Ieremie, Before I formed thee in the wombe, I knew thee, Ier. 1. 5. God had knowne, approued, and cho­sen the Prophet euen before he was borne.

3. For like as Dauid was annointed and appointed to be King, long before he en­tred to his kingdom: and Moses was dessi­gned to be deliuerer of Israel forty yeares [Page 174] before he exercised his office: so the elect of God were long ago ordained to salua­tion▪ though the accomplishment thereof they must expect with patience.

4. And this God did, to the praise of the glorie of his name, Ephes. 1. 6. 6. [...]or herein appeared loue, not that we loued God, but that he loued vs, [...]. Iohn 4. 10. This is Gods great goodnesse, that hath prepared for vs an euerlasting kingdome before as yet we were.

5. Seeing then that God in his gracious decree of electiō, hath sorted out some to euerlasting saluation, we must take heed of 2 gulfs, that we fal not into them: the one is of superstition, not to thinke with the Papistes, that it is presumption to be sure of that which God hath most surely and certainly decreed: the other is of pre­sumption, that men without good ground be not too confident in their hope, thin­king to be saued whatsoeuer they do: but that as the Apostle saith, We worke out our saluation with feare and trembling, and la­bour to adde dayly somewhat to our as­surance: that as saint Peter saith, We giue dili [...]ence to make our calling and electiō sure, and seale the same vnto our soules by the fruits thereof. This assurance of saluation [Page 175] is neither impossible to be had,Assurance of heauen is nei­ther impossi­ble, nor yet easie to be had. as the Pa­pist thinketh, nor yet easie to be had, as the carnal Protestant thinketh. It may be had, but with much study and faithfull endeuor and godly care, by feare and trembling. Happie are they, which by Gods grace haue attained to this gift and heauen­ly worke, as all wee which beleeue in Christ shall in good time before we go hence by Gods grace attaine vnto it: then shall we with patience runne out our course, and nothing can happen so grieuous which this happie assurance of heauen will not make easie vnto vs. That we may say with Prophet Dauid: I had fainted, if I had not beleeued to see the goodnesse of the Lord in the land of the li­uing, Psal. 27. 13. Ambrose saith well: Manipulis beatae vitae si quid accidit aduersi, tanquam sterilis auena al [...]sconditur, &c. By this bundle of our hope of eternal life, if any thing fall out crossely, it is hid as wild oates or weedes in an handful of corne: that like as in a peece of good wheate a few weeds are not seene; no more is aduersitie felt, where heauen is hoped for.

IN these verses following, the meanes are expressed whereby we may attaine vnto euerlasting glory, described in the former verse, and they are two: the know­ledge of God, vers. 25. and the liuely sense and feeling of Gods loue, verse 26. First, in this verse our Sauior sheweth, that the world is vtterly ignorant of God, and void of true knowledge.

1. As the Euangelist testifieth, The blindnes & ignorance of the world. He was in the world, and the world was made by him, and the world knew him not, Iohn 1. 10. So the Apostle rehearseth out of the Psalme, There is none that vnderstandeth, none that seeketh after God, Rom 3. 11.

2. Such a worldly man was Pharao, who prophanely said: I know not the Lord, nei­ther wil I let Israel go, Exod. 5. 2. Such an ignorant person and blasphemous wretch was the messenger of the King sent for E­lisha: Behold this euil (saith he) commeth of the Lord, why should I waite on the Lord any longer. 2. Kin. 6. 33.

[Page 177] 3. Like as a foole or ideot knoweth not the way into the citie; such fooles are all wordly men, that know not the way which leadeth to the celestiall Ierusalem, Eccles. 10. 15. who are herein worse then the oxe or asse, which know their ow­ner and their masters crib, Isay 13. but these haue no knowledge of God, who made them and dayly feedeth them.

4. The cause of this ignorance of the world, is the hardnes of their heart. Eph. 4 18, because through their corrupt and fro­ward affections, they corrupt that light of nature which they haue, Because when they knew God, they glorified him not as God, nei­ther were thankefull, but became vaine in their imaginations, and their foolish hart was full of darknesse, Rom. 1. 21.

5. We see then what a dangerous thing it is, not to haue the knowledge of God, and to be ignorant of his wayes: all such are as yet of the world, and being of the world are vnder the regiment and king­dome of Satan: vnder Christs protection they are not, for he prayeth not for the world, Iohn 17. 9. This should be a caueat to all those, who, some of contempt, some of negligence, care not for the knowledge of God or his word. Ambrose well saith, [Page 176] [...] [Page 177] [...] [Page 178] Leprae medicina verbū est, Lib. 5 in Luc. contemptus vtique verbi, lepra mentis est: The word is the medi­cine for the leprosie of the soule, the contempt then of the word, maketh the soule leprous. Though a man had no other sins to con­dēne him (& yet ignorāce cānot be alone,Ignorance a sufficiēt cause of condem­nation. but hath other sinnes following it) it were a sufficient cause of condemnation, that he regardeth not to know God: as the Pro­phet saith▪ My people go into captiuitie, be­cause they haue no knowledge, Isay 5. 13.

But I know him, Doct. 2. and these haue known that thou hast sent me. Al holy knowledge deriued from Christ. We know God, because Christ first knoweth, and by him and from him his members also know: so that Christ to his church is the fountaine and author of all spirituall knowledge.

1. No man hath seene God at any time, the onely begotten sonne, which is in the bosome of the father, he hath declared him. Iohn 1. 18.

2. Nicodemus til he came to Christ, was ignorant of the first principles of Christian religiō, he knew not what it was to be born again, Iohn 3. The holy Apostle could not find out true knowledge at the feete of Gamaliel, nor in the sect of the Pharises: he was taught the Gospell by no other meanes, but by the reuelation of Iesus [Page 179] Christ, Galat. 1. 12. neither had Zacheus euer be come the child of Abraham, if he had not come downe from the figge tree and followed Christ, Luke 19.

3. So that as the Israelites could neuer haue found out the way to the promised land, through the vast and vnknowne wildernesse, vnlesse Christ had gone be­fore them in a cloudie piller by day, and a fiery piller by night: and like as Moses could neuer haue described the forme and fashion of the tabernacle, if the Lord had not first shewed it him in the mount: so as impossible it is, without Christs direction in his word, to find out the way to eternal life. He is therefore that oliue tree, that doth conuey into the candlesticke 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, [Page 180] which by the light of nature thinke to find out the truth. The Philoso­phers among the heathen,A vaine labor to seeke for true wisdome without Christ. 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. Amb. serm. 14▪ in Psal. 1 19. 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.Doct. 3. And I haue declared vnto them [Page 181] 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,God will ne­uer leaue his Church desti­tute of his word. 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 [Page 182] 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, [Page 183] left his spirit doubled vpon Elisha: as Ambrose well noteth,Ambros. E­pist. 60. O haereditas pre­ciosa, in qua plus haeredi relinquitur, quàm 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, Doct. 4. may be in them: that is, they may haue a liuely sense & feeling of the loue of God:Knowledge without sense and feeling fruitlesse. 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 [Page 184] 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: [Page 185] 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 cōscience & feeling. Many seeme to know much, but there is withall a coldnesse in their heart.We must not onley vnder­stād the word but ioy in it. 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.Serm. 20. in Psal. 119. whereof Ambrose well saith; Diligere amplius est, quàm custodire, hoc ne­cessitatis est & timēs, illud charitatis: To loue is more then to keepe, this is of feare and ne­cessitie, that proceedeth of charitie▪ So o [...]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 remēbrance [Page 186] 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.