Thesaurus Ecclesiae: that is, The treasure of the Church consisting of the perpetual intercession and most holy prayer of Christ, set forth in the 17. chapter of the Gospel by S. john:  
Which in this treatise is plainly interpreted, with necessary doctrines enlarged, and fit applications enforced.  1. john, 2. 1, 2. If any man sin, we have an advocate with the father, jesus Christ the righteous, and he is the propitiation for our sins, etc. 
Printed by JOHN LEGAT, Printer to the University of Cambridge, 1604.  
And are to be sold at the sign of the Crown in Paul's Churchyard, by Simon Waterson.   

TO THE RIGHT honourable the Lord Thomas Howard, Earl of Suffolck, Baron of Walden, Knight of the honourable order of the garter, Lord high Chamberlain to the kings most excellent Majesty, and of his most honourable privy Counsel.  
IT is an usual thing (Right honourable) for subjects to imitate their prince, & for inferiors to conform themselves to the example of great persons: as Abimeleck said to his soldiers: 
jud. ●. 4●.  what ye have seen me do, make haste and do the like: for as Ambrose saith, 
lib. 〈…〉  amplius proficitur exemplo: nec difficile redditur quod iam fact●● est, & utile, quod probatum: men profit much by examples, for neither seemeth that hard, which is done before, nor unprofitable that is tried by others:  
Thus should we all set before our eyes the example of our master Christ, and tread in his holy steps: I have given you an example saith our blessed saviour john 13. 15. this it is to run after the savour of his ointment, 
Cantic. 1. 2.  to follow his sweet example. As Aaron's ointment ran down from his head to the skirts of his clothing: 
Psal 134.  so Christ's holy vestures are from him as our head dispersed among his members: therefore Christ vouchsafeth to call his faithful servants his fellows or partners. Psal. 45. 7. because they partake of his goodness, and savour of his virtues.  
here than is set forth unto us in this treatise the example of Christ praying: that we should therein be like our heavenly master, to be occupied in earnest and faithful prayer: wherein in particular diverse profitable points are to be observed.  
I We are taught how necessary a thing it is to be suitors unto God by prayer: for if Christ prayed, who in respect of himself needed not to pray, but for our example: who neither wanted any grace to pray for▪ nor yet had any imperfection to pray against, if he notwithstanding prayed for us, much more have we cause to pray for ourselves, both to receive graces, which we have not, and to be released of the evils which we have. Ambrose saith well: quid pro tua salute facere oportet, 
Lib. 5. in L●●.  quando pro te, Christus in oratione praevertat? what should we do for ourselves seeing Christ watched for us all night in prayer? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  wherefore as the saying is, it is more necessary for us to pray then to breath.  
TWO We learn also by this holy prayer of our saviour, which was fulfilled in every part thereof, how effectual the prayers and tears of the faithful are: whatsoever they desire (saith our saviour) shall be given them of my heavenly father Math. 18. 19 
Ad Cel●●tium.  vim faciebat precum tuarum fidelis ambitio: the faithful ambition of thy prayers did as it were force God: saith Hierome Alexander said to Antipater, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that made great complaints of his mother: knowest thou not that she with one tear will blot out all thy complaints? much more available with God are the tears of his servants, which as precious liquor he preserveth in his bottles. 
Psal 56. 8.   
III In that our Saviour prayed often, 
Luk. 〈…〉.  and continued in prayer, it teacheth, that we also should therein be daily exercised, and as the Apostle saith, 
1. Thes. 5. 17.  pray continually: quia semper accipis semper invoca: because thou hadst need always to receive, 
〈◊〉 de obit. Theodo●ii. Xen. lib. 1. de Cyri. 〈◊〉.  always pray: Xenophon writeth o● Cyrus, that would neither dine nor sup, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before he had swett; neither should we eat or drink before we had shed tears unto God.  
IV Christ when he prayed, was wholly intent and fixed upon that holy action: so should our thoughts be settled in prayer, that then most of all men should follow the wise man's counsel, 
Prou 4 23.  to keep our heart with all diligence that we show ourselves in prayer not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Zeno said of his scholars, not babblers of words, but utterers of matters: Hierome found this to be his infirmity, that oftentimes in my prayer saith he, 
adver Luciferius  aut per porticus deambulo, aut de faenore computo: I think I am walking on the streets, or accounting my money: so it is an easy matter for the thoughts to rove in prayer, which we are taught to settle by Christ's example.  
V Our blessed saviour had therefore free recourse to prayer, because he was of an holy and innocent life: so if we would have our prayers heard, we must lift up pure hands as the Apostle saith 1. Tim. 2. 8. Basilo saith well: that the presence of an honest life doth make our prayers to have a loud sound. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
VI Our saviour also by his example teacheth us for what things we should chiefly pray: not for temporal, but spiritual blessings: as v. 17. he saith sanctify them with thy truth: 
1 King 3.  Solomon, because he asked wisdom rather than honour or riches, pleased god, and received them all, even those temporal things▪ which he had not asked: Hierom saith well: avarus sum ad accipienda beneficia, quanto plus bibero, 
●d C●esiphon●.  tanto plus sitio: we should be even covetous of spiritual blessings: & the more we drink, the more to thirst, for he that craveth temporal blessings, often asketh them to his own hurt: as he that is sick of a fever, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as one saith, craveth for wine.  
VII Last our Saviour prayeth confidently v. 24. father I will: so hath he taught us to pray without doubting: 
Mark. 11 3●.  whatsoever you desire believe you shall have it and it shall be done unto you: we should not be discouraged, though at the first one request be not granted. Deus differt desiderium, non ausert: God differreth our desire he dissolveth it not: Bias that heathen philosopher could say, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that a good conscience is without fear: so should our conscience in prayer be free from fearful doubting.  
Thus this example of our Saviour as a rich storehouse affordeth infinite treasure, and as a bundle of myrrh sendeth forth a most fragrant smell. This Christian exercise, is the supporter of princes, the shield of defence for nobles, the haven of rest for all: This maketh honourable persons truly noble indeed, when they acknowledge him, by whom they are ennobled: and indeed the greater the affairs of state are, wherein your honours are employed, the more need have your honours of spiritual direction: as Daniel that great Regent used to pray thrice in the day. Herein his Christian majesty, imitating the divine and highest majesty may be an example to all both honourable and inferior subjects, who as he practiseth in his royal person, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 11.  so prescribeth to his princely son to pray often, and in what manner, and for what things to pray. And indeed what can be more honourable then to talk with the most high? what more comfortable, then for God to speak to our hearts? for when we draw near unto God by prayer, he draweth near unto us, and as one saith: a pure prayer is God's temple: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  luctare ergo cum deo sicut jacob, ut ipse se gaudeat superati: 
Lib 1. de Genes. 〈◊〉.  strive therefore with God in prayer (as Augustine saith) with jacob, that he may joy to be overcome.  
This treatise I have been bold to present to your honour, and to make you the honourable patron of these my poor travails: being moved thereunto both in respect of that duty which I owe in general for your noble affection & true love to the university of Cambridge whereof I was once a member, & ever remain a well-willer, and in particular for your honourable favour to a brother in law of mine, your honour's servant: I say no more at this time, then to wish unto you increase of true honour and love of the truth in earth, and afterward everlasting honour and an endless reward of your faith in heaven.  
Your honours ready to be commanded in the Lord. Andrew Willet.   

TO THE CHRIstian Reader.  
AS every action of Christ is for our instruction, so especially his earnest supplications made in the days of his flesh, are for our edification: And as our blessed saviour came into this world anointed to be our king, our prophet, and priest, so accordingly hereunto all his principal actions were sorted out: in his holy works & miracles, he showed his divine power as a king, in his heavenly sermons, he ma●e known his divine wisdom as our prophet: and in his prayers he testified his divine love as a merciful high priest.  
Three of Christ's prayers are especially commended unto us: that at Lazarus grave, 
joh. 11.  the other in the garden before his passion, 
Math. 26.  this in the 17. of john, as a preparation thereunto: the first made with sighs and groans, the second with drops of blood and tears, the third with great zeal and affection: the first showing commiseration, the second making a way to our redemption, the third the fruit of his mediation.  
In three things this prayer of Christ differeth from the requests of his members: first in respect of the person that prayeth, secondly in the manner of the prayer, thirdly in the matter prayed for: the first was with authority, he prayeth as our mediator both God and man, the second was with all sanctity, whereas we can not tell how to pray as we ought. Rom. 8. 16. the third with great efficacy: the force of this prayer continueth to the end of the world, whereas our prayers are weak, and had need often to be iterated and repeated, and therefore the Apostle biddeth us pray without ceasing. 
1. Thess. 5. 17.   
Three principal benefits are conferred upon us by this prayer 1. our protection from evil and danger: keep them from evil v. 15. 2. the collation or bestowing of all spiritual grace; sanctify them with thy truth v. 17. 3. the impetration or obtaining of our several prayers and requests: 
Math. 14. 31.  in the first Christ stretcheth forth his hand as to Peter, to help us that we sink not: in the second he looketh upon us with the eyes of mercy as upon the same Peter, 
Luk. 22. 61.  to give us his grace: in the third his ears are open to hear us, as they were at the cry of blind Bartimeus. 
Mar. 10. 4●.   
Solomon having built God an house, 
1. King. 8.  did dedicate it by his prayer unto God: here a greater than Solomon, by prayers better than Salomon's, doth consecrate unto God an house more glorious than was Salomon's, the spiritual temple of the church. This prayer of our Saviour is the foundation of our prayers, the prop and stay of our requests, the very life of our supplications unto God: 
E●●d▪ 17.  as Aaron and Hurr held up Moses hands, so our feeble hands are hereby strengthened: it is unto our prayers as the fiery chariot and horse to Elias, 
2. King. 2.  to carry them up into heaven: And as the Eagle beareth up her young ones upon her wings. Deuter. 32. 11. so this prayer of Christ giveth wings unto our prayers: & it is as the censor, 
Apoc. ●●.  wherein the odours of our prayers are censed up unto god. Therefore when we address ourselves to our prayers let us remember this prayer, as the Israelites looked up to the brazen serpent in the wilderness, 
Numb. ●1. 9  and as Stephen saw jesus sitting at the right hand of God: 
Act. 7. 56.  let us lay it up in our heart, as the tables of stone were kept in the ark, 
H●b. 9 14.  let it be as incense to be laid always upon our spiritual offerings, 
Levit 1. 15.  and as salt, 
Leuit. 2. 13.  whereby to season our sacrifices.  
Thus this holy prayer of our Saviour, if we be in heaviness, it will comfort us, if in peril, deliver us: if we want any grace it will relieve us: in this life it will guiaus, and in the next save us: Amen.  

The Method or order of the 17. chapter of the pag. 1. Gospel according to S. john.  
The Chapter containeth the prayer of Christ, whereof there are two parts: he prayeth for 

himself, where we have the 

request itself, father glorify thy son, v. 1.  
reasons. 

1. à fine, from the end, that thy son may glorify thee. v. 1.  
2. à pari, from the like: as thou hast given him power, etc. v. 2. so give him glory: here the power given unto Christ is described by the 

end or use of it, to give eternal life to all them, that thou hast given him, v. 2.  
the matter subject, namely, eternal life, which is set forth by the helping causes thereunto, the knowledge of God and Christ, v. 3.    
3. à causa meritoria, from his desert or merit: I have glorified thee, v. 4 therefore glorify me also.  
4. aeb aequo, from the equity: he asketh but his own, that glory which was his before the world was. v. 5.      
〈◊〉 either 

then present, namely his Apostles: where is showed 

why he prayeth for them? because they were 

Gods by election: Thine they were, v. 6.  
Christ's by 

their vocation & obedience 

they received the word. and believed in Christ, v. 7. 8.    
justification, in that they were given unto Christ, for whom he prayeth, and not for the world. v. 9 10.      
what he prayeth for them for 

their preservation 〈◊〉 the ●orld. 

1. from their necessity, because Christ should be no more with them.  
2. from the effects, that they may have peace and vn●● one with another. v. 11. and true joy in themselves. v. 13.  
3. from the unlike example of judas, who fell away, and became the child of perdition. v. 12.  
4. from the 〈…〉 compassed with many enemies, the world hated them, v. 14. & therefore he prayeth, that they may be kept in the world. v. 15.    
their sanctification, 

the request for their sanctification 

in general, v. 17. to be sanctified with the truth.  
in special, to be made fit for their message, because they were sent into the world, v. 18.    
the reason, because for their sakes Christ did sanctify himself, both by his life and death. v. 19        
which was afterward to come, v. 20. he prayeth for 

their sanctification in their perfect union and love: from the 

●ffects, that the world may believe, etc. v. 21.  
original cause, their election unto glory, v. 22.  
end, that they may be perfect in one, etc. v. 22.    
glorification 

it s●●e, which is described, v. 24  
〈◊〉 means unto it 

knowledge set forth by the 

contrary, the w●rld knoweth not god. v. 25.  
the cause, I have declared thy name. v. 26.    
sense and feeling of God's love, v. 26.              
Certain fruitful Meditations upon the most holy prayer of our Saviour Christ, as it is set forth by S. john, in the 17. chapter of that Gospel, divided into certain Lectures.  

The first Lecture, declaring the order and method of this Chapter, with some special observations concerning prayer in general.  
THe prayer of our blessed Saviour Christ jesus in this Chapter comprehended, is either concerning his own 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 be called by their preaching, from v. 20. to the end.  
The sum of Christ's prayer is for his glorification, which is expressed v. 1. v. 5. The reasons which our Saviour useth for this his request, are four, 1. à fine, from the end, v. 1. Glorify thy Son, that thy Son also may glorify thee. 2. à pari, from the like, v. 2. As thou hast given him power over all flesh: and as power is given unto him, so also glory belongeth unto him. 3. à causa meritoria, from the meriting or deserving cause, v. 4. I have glorified thee on earth, and now glorify me: he was worthy of this glory which was due unto him. 4. ab aequo, from the equity of it: it was his own glory before the world was.  
But before I descend to entreat particularly of this Scripture, or any part thereof, there are three necessary considerations first to be handled: two of them concern Christ's prayer in particular: first of the validity and efficacy thereof; whose force and virtue extendeth to the world's end: secondly, of the quality and difference between Christ's prayer and ours, between Christ's prayer then in the days of his flesh, and the prayer or intercession of his Mediatorship now. The other point is, of the use of Prayer in general, namely of the necessity thereof.  
First concerning the force and efficacy of our Lord's prayer, 
Doctr. 1.  it is everlasting, it is not yet either extinct or slaked, but remaineth still, and shall till the world's end: for though there are now sixteen hundred years well nigh, since this prayer was uttered by our Saviour, yet the benefit thereof doth extend itself unto this age: for we also, as many as believe in Christ through the word of the Apostles, are comprehended in this prayer, verse 20.  
1 Thus the Apostle testifieth, that our Saviour offered up in the days of his flesh, prayers and supplications with strong cries and tears, and was heard, Hebr. 5. 7. As he was heard in that zealous prayer which he made in the Garden before his passion, whereof the Apostle there chiefly speaketh; so also he was heard in all other his prayers, john 11. 42. I know thou hearest me always: and especially in this prayer, which he poureth forth in the behalf of his universal Church, then being, or which was to come.  
2 If Abel's voice spoke after his death: (for by saith yet being dead he speaketh, Heb. 11. 5.) much more doth the voice of Christ in this prayer yet speak unto God, which as the Apostle saith, speaketh better things than the blood of Abel, Hebr. 12. 24. If Abel's voice was heard after his death crying for vengeance, much more Christ's voice yet soundeth in the ears of GOD calling for mercy. Salomon's prayer, which he made at the dedication of the temple, 1. Kin. 8. did consecrate the temple to that holy use, not during his time, but so long as the temple stood: for thus he prayeth, v. 38. What prayer or supplication soever shall be made of any man, etc. and shall stretch forth his hands in this house, hear thou in heaven. If Salomon's prayer did transfer the benefit thereof to the succeeding ages, much more available is the power of Christ.  
3 Then like as the Manna was laid up in the Ark, though it was of itself but as a melting dew, which faded by the heat of the Sun, yet by God's blessing endured many hundred years: so the voice of Christ, 
Plutarc. de garrulitat.  though it were a transitory sound, yet it hath a permanent force. The Grecians do speak much of a certain place of Olympia, which giveth seven echoes or reflections of one voice, which therefore they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of seven voices. But we may worthily admire this prayer of Christ, which giveth not only seven or seventy seven voices, but continually sounds in the ears of God & reboundeth to us.  
4 For the Preacher saith, Ecclesiast. 3. 12. I know, that whatsoever God doth shall be for ever: and the Prophet saith, Psal. 119. 89. Thy word endureth for ever in heaven. This prayer therefore proceeding from the son of God, must needs be of an everlasting force, as the Apostle saith. This man, because he endureth ever, hath an everlasting priesthood. Hebr. 7. 24. Wherefore his prayer being an act of his priesthood, is also everlasting.  
5 Wherefore, this is much to the comfort of the Church of God, that this holy prayer of Christ is still in memory with God: that like as they boldly come into the Prince's presence, when their supplication is already offered, and their suit granted; so have we through the prayer of Christ bold access: his prayer maketh a way for our prayers, even as the ark went before to divide the waters of jordan, and the people followed after, josua 3. 14. so hath Christ our Ark, Altar, Priest, and all, divided a way for our prayers: he is the door, and by him also a door is opened to our prayers, as Ambrose well saith upon these words, reve. 4. 1. I looked, and behold a door was opened in heaven: 
In L●c. ca 11.  apertum est igitur ostium joanni precanti, apertum est Paulo: A door is opened to john praying, a door is opened to Paul.  
● Secondly we are to consider first of the difference between the prayers of Christ, 
Doct. 2.  and the prayers of his church: then of the diversity between the prayers of Christ in the days of his flesh, and now in his glorious majesty.  
For the first: 
Difference betwixt the proverb of Ch●●st and of his members.  1. Christ's prayer tendeth wholly to the good of his church; he hath no need to pray for himself, as neither did he offer up sacrifice for himself, as the high Priest did, both for his own sins, and then for the sins of the people, Hebr. 7. 27. for even the prayer of Christ for his glorification is for the church, that they may behold his glory, john 17. 24. but the scope & end of our prayers is only for the release of ourselves.  
2. Christ's prayer is perfect, without any doubting or wavering or any infirmity beside: for God is in him well pleased, Mat. 3. 17. but our prayers are imperfect: we know not what to pray as we ought, Rom. 8. 26.  
3. Christ's prayers are meritorious, as every other work of his was: for the lamb that was killed, is worthy to receive power. Revel. 5. 14. but our prayers merit not: for when we have done all, we have done nothing, but which was our duty to do, Luke 17. 10.  
4. Christ prayeth by himself, he needeth none other to pray by: but our prayers cannot be accepted without a mediator: yea the Apostle dare not presume to offer thanks unto God, but through jesus Christ, Rom. 1. 8.  
5. The prayer of Christ is the prayer not of a mortal man, but of one that is both God and man, who is inferior to his father as he is man, but equal as he is God: who prayeth not as an inferior, when he thus saith: Father, I will that they which thou hast given me, be with me where I am, verse 24.  
6. Our prayers, because they are weak and imperfect, had need often to be renewed: but this prayer of Christ being once made, hath an everlasting force: as the Apostle speaketh of the offering of Christ, with one offering hath he consecrated for ever, them that are sanctified, Hebrews 10. 14.  
Now having thus briefly showed how the prayers of the head and members differ, let us consider likewise of the difference of Christ's prayers: 
Christ prayeth not in heaven now as he did in the earth.  the apostle saith, that Christ ever liveth to make intercession for us, Hebr. 7. 25. But we must not imagine, that Christ prayeth now sitting at the right hand of God, as he did while he lived in earth: with sighs and groans as at Lazarus grave, john 11. 38. with cries and tears, as in the garden, Math. 26. 39 sometime lifting up his eyes, john 17. 1. falling upon his face, Mark 14. 35. sometime kneeling, Luke 22. 41. We must not think that Christ prayeth now after any such manner, by bowing the knee, or making entreaty, or offering supplication to his father, as Augustine well saith, that these are the cogitations of carnal men, to imagine, 
Tract. 100LS. 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 son to stand by in an other speaking for us: and the Apostle, saying that Christ in the days of his flesh did offer up prayers and supplications with strong cries, Hebrews 7. 5. showeth that this manner of prayer used by Christ then in the days of his humiliation, doth not beseem him now in the time of his exaltation: and our Saviour himself saith, At that day ye shall ask in my name: and I say not unto you, that I will pray unto the father for you, john 16. 26. that is, in such manner as he prayed in earth he shall not then need to pray for us.  
Wherefore to clear this point: these three ways our Saviour is called our intercessor and mediator: first, because the Lord for Christ's sake, and together with him doth grant us all things, Rom. 8. 32. and he hath promised, that whatsoever we ask the father in his name, he will give it us, john ●6. 23.  
Secondly, Christ maketh intercession for us, non vòce, sed miseratione, not by his voice, but in compassion and mercy, in continual succouring of his members, & relieving our necessities: and therefore he is called by the Apostle, a merciful and a faithful high Priest, Hebr. 2. 17. that is touched with the feeling of our infirmities, Hebr. 4 15. Wherefore in this sense also, because he always willeth and desireth our good, 
How Christ is the Mediator of his church  and doth send continual succour and relief to his members, he is worthily called our Mediator: for his will and desires and his fathers are all one; & in that the Lord God the father of our Lord jesus performeth the will and desire of his son toward us: as where he prayeth, Ioh● 17. 24. I will that they which thou hast given me be with me, etc. herein doth his mediation and intercession consist.  
Thirdly, the Apostle saith, He is entered into the heaven to appear in the sight of God for us, Heb. 9 14. The very appearing then of Christ in his human flesh before God in the heaven, is his intercession for us: the presence of his humanity, the exhibiting of his glorious body, 
How Christ appeareth before God for us.  the remembrance of his obedience, the force of his passion, is an effectual mediation with God the Father for us: there needs no other supplication or request making. This Daniel saw in vision, one like to the son of man come in the heavens etc. and they brought him before the ancient of days, Daniel 7. 13. The very approaching of Christ to his father, and exhibiting of his flesh in his glorious presence, is our sufficient mediation. As the Lord saith concerning the bow in the cloud, that I may see it and remember my covenant, Genesis 9 16. so the very seeing of this mighty Angel, which is clothed with a cloud, and the Rainbow upon his head, Reu. 10. 1. brings to God's remembrance the everlasting Covenant made with us in Christ. To this purpose Gregory well saith, 
Lib 22. mo●al. cap. 13.  Vnigenito filio Deum ●ro homi●● interpellare, est apud coaeternum patrem seipsum hominem demonstrare: For the only begotten son to pray unto God for man, is to show himself before his eternal father to be man.  
This truth then concerning the manner of Christ's mediation reproveth the blind superstition of the papists, who have these fond speculations, of Mary her showing her breasts to her son, & Christ his wounds to his father: these are their words Securum habes O homo accessum ad Deum, ubi pro te matter stat ante filium, filius ante patrem, matter ostendit filio pectus & ubera, filius patri latus & vulnera: nulla poterit esse repulsa, ubi tot sunt charitatis insigm●: O man, thou hast secure access unto God, where the mother stands before her son for thee, the son before his father, the mother showeth her son her breasts, the son his father his side and wounds, there can be no repulse, where there are so many signs of love. These fond conceits and idle imaginations are not beseeming the glorious maieshe of Christ: and the Apostle speaketh otherwise, This man after he had offered one offering for sins, sitteth for ever at the right hand of God, Hebr. 10. 12. He sitteth as partaker of the same majesty, he standeth not or kneeleth in token of subjection or humility.  
In the next place the necessity of prayer is to be considered, 
Doctr. 3.  which our Sau● our showeth, where he saith, Matth. 6. 33. Seek first the kingdom of God and the righteousness thereof, and all things else shall be ministered unto you: our principal seeking whereof is, 1. by prayer, as Mat. 7. 7. Ask and it shall be given you, seek and ye shall find: seeking there is ask: this is that unum necessarium, that one necessary thing, which Christ commended in Mary, Luke 10▪ 42. for she was occupied in hearing Christ, & in attending upon him: for what in the world can be more necessary, then to hear God speaking to us in his word, and to speak to him in prayer?  
2 David held this exercise so necessary, that in the morning before all other things he preferred prayer, Psal. 5. 3. in the morning I will direct me unto thee, and I will wait: he preferred it before his sleep, Psalm 119. 148. Mine eyes prevent the night watches: David holdeth prayer and praising of God so necessary, that he will not intermit it, though it cost him his life, Daniel 6. 10.  
3 What is more necessary for the day of battle, than armour? so is prayer a principal part of our spiritual armour: as the Apostle saith, Ephes. 6. 13. Put on the whole armour of God, that ye may be able to resist in the evil day: and having set forth the divers parcels of this armour, he addeth this, v. 18. and pray always, with all manner prayer and supplications: what more requisite for the sick man then medicine? but the prayer of faithful save the sick, james 5. 15. prayer, it is the haven of the soul, Psal. 116. 7. Return unto thy rest O my soul: it is the food of the soul, as Christ said to his disciples, john 4. 32. I have meat to eat that ye know not of.  
4 The reason of this necessity our Saviour Christ showeth, Matth. 26. 41. Watch and pray, that ye enter not into temptation: because we are continually assaulted and tempted of Satan, we have need also continually to arm ourselves with prayer: an other reason Saint Paul giveth; 1. Tim. 4. 5. all things are sanctified by the word of God and prayer: thy meat, drink, labour, riches, marriage, are polluted, unholy, defiled, without prayer.  
5 Wherefore the negligence of this Age is to be condemned that so seldom use prayer, either privately, or in their families, together with their wives, children, servants: when they sit down at meat, they give no thanks: being worse in this respect then the ox and ass, which know their master's crib, Esay chap. 1. ve. 3. When they go to bed, they do not commend themselves unto God, neither at their rising praise him for their rest: but they rouse themselves as swine out of the straw: when they go forth to labour, they call not upon God for his blessing: but as it is in the psalm: the voice of joy and mirth is in the habitation of the righteous: Psalm 118. It is known where faithful men dwell, by their praying and singing of Psalms together: they that do not so, show that their heart is empty of heavenly thoughts: they make not their treasury in heaven, seeing their heart is not there: they which hope to go to heaven yet send their prayers 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 cleaveth unto God. Hierome thus testifieeth of himself, Post multas lacrymas & caelo inhaerentes: 
Ad Eusta●h●●m.  oculos (mihi deus testis est) interest videbar agminibus angelorum: after many tears fastening mine eyes in heaven, I seemed to be present among the companies of Angels.   

The second Lecture.  
THese things spoke jesus, 
Vers. 1. Doct● 1.  and lift up his eyes to heaven, etc. this gesture of lifting up the eyes in prayer, was often used by our Saviour, as Mark 7. 34. when he healed the deaf man, he looking up to heaven, 
The gesture required in prayer.  sighed, john 11. 41. at the raising up of Lazarus, jesus lift up his eyes, and said, Father I thank thee: By this holy gesture of our Saviour we are taught, as to lift up the eyes of our body, so to fasten the eyes of our soul, upon God, and to elevate the meditations of our hearts, that they wander not, neither be vainly occupied while we pray.  
This is that which Saint Paul saith, he would have men lift up pure or holy hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1. Tim. 2. 8. that is, being holily and purely affected, to lift up their hands as also their eyes: and Saint james requireth, that the prayer of a righteous man should be fervent, james 5, 16. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ effectual, that the fear thereof be not abated or slaked with earthly and worldly thoughts.  
Thus prayed David, Psalm 121. I will lift up my eyes unto the hills from whence cometh my help: and not his eyes only were lift up, but his heart: as he saith, Psalm 57 7. My heart is fixed, my heart is fixed, I will sing and give praise: Thus prayed Stephen, when he looked steadfastly into heaven, and saw jesus standing at the right hand of God, Acts 7. 56. Thus were Saint Peter's affections ravished, when in his prayer he fell into a trance, and saw that vision of the four cornered vessel, etc. Act. 10. 10.  
3 For look as the eyes of servants look to the hand of their masters, so should our eyes wait upon God, Psalm 123. 2. as Peter biddeth the lame man look upon him, Acts 3. 5. and he gave heed unto them, trusting to receive something of them, verse 6. so we must look and wait upon GOD in our prayer, from whom we expect a blessing; our eyes must be as Doves eyes, Cantic. 4. 1. that is not unconstant, wandering unsteadfast, but simple, sober, chaste, stayed.  
4 For the Preacher saith, Ecclesiast. 9 10. Whatsoever thou dost, 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 attended upon God; and this it is to love God with all our strength, Luke 10. 27. when we pray unto him, and worship him with all our inward and outward powers.  
5 Wherefore, they which pray with wandering eyes, and wavering thoughts are not herein like unto our Saviour; the wise man saith: that the eyes of the fool 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 settled to look up unto God: the wandering of the eyes show an unsteadfast heart and running thoughts: for death first entereth in by the windows, joel 9 9 And the eyes which are as the windows of the body, do first minister occasion of evil. But like as in other things the husband is a veil 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 settled upon her husband, and his likewise upon her: so in this spiritual business of prayer, heaven and heavenly things should be a veil to our eyes to cover and keep them, from looking toward or attending upon any thing else: all worldly thoughts and earthly desires should be chased away from our prayers, as Abraham drove away the birds from his sacrifice, Gen. 15. We all are subject to this temptation in prayer: I remember Hierome thus complaineth of himself: Creberrimè in oratione mea, aut per porticus deambulo, aut de foenore computo: sic●ine putamus orasse jonam? sic Danielem? Oftentimes in my prayer me think I am walking in galleries and porches, or casting of an account and reckoning. Do we think that jonas prayed so, or Daniel?  
Father] God is Christ's Father after a more excellent manner than he is called our Father: 
God Christ's 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 eternity, Prou. 8. 23. I was set up from everlasting, vers. 25. before the hills, was I begotten. We are the sons of God facti, non nati; made, not borne: the Angels are the sons of God, so made by privilege of their creation, job. 1. 6. cap. 38. 7. and Adam also in the same sense is called the son of God, Luk. 3. 38. being created in the state of perfection: the faithful are the sons of God, so made by adoption and grace. Rom. 8. 15. We have received the spirit of adoption, whereby we cry Abba, Father.  
From hence then this doctrine is concluded, 
Doct. 2.  that Christ praying unto God and calling him Father, (and he is his Father as he is God) did execute his Mediatorship not only as he was man, but as he was both God and man.  
This Saint Paul testifieth 2. Cor. 5. 19 God was in Christ, and reconciled the world to himself. Christ then reconciled the world, wherein consisted the office and work of the Mediator, not as he was man only, but as God was in him; that is, as he was God: for God to be in Christ is nothing else, but to show that Christ is God; as Colos. 2. 9 In him dwelleth all the fullness of the Godhead bodily. Likewise Heb. 7. 28. The Law maketh men high Priests which have infirmity, but the word of the oath, etc. maketh the Son, which is consecrated for evermore: if Christ be consecrated a Priest as he is the Son, then as he is God; for the Son is God.  
A further proof and experience hereof, we have in this Chapter, vers. 24. ●ather, I will that they which thou hast given me, be with me where I am, etc. Christ prayeth not here as an inferior, but as equal unto God, as whose will is one with Gods: never any humble suppliant would thus pray, I will this, or I will that. Again another example we have in the dispensation of the law, which was given by the hand of a Mediator, Gal. 3. 19 which most interpreters both old and new do understand of Christ. There are only two of the ancient Writers that I know, Theodoret and Gennadius, that expound it of Moses, and Master Beza of the New. If Christ then did in some sort perform the office of a Mediator before his incarnation, he did it then as God: for whether we say he is called a Mediator only Propheticè, prophetically; because he was then designed and appointed to be our Mediator, or that the legal Mediation is one, the evangelical (which before his incarnation he entered not into) another; both which I willingly grant, yet neither of these could be affirmed of Christ, without a necessary relation to his divine Nature.  
This also is yet more evidently expressed in that vision of john, Reu. 5. 7. Where the Lamb taketh the book out of the ri●ht hand of him that sat upon the throne, which was a work of the Mediator: this Lamb stood as though he had been killed, (whereby his humility is signified) and he had seven horns and seven eyes, which are the seven spirits of God, and he was in the midst of the throne: by which three circumstances of his power, his authority in sending the spirit, his sitting in one throne with God, his divine Nature, is insinuated.  
The reason why both natures of God and man must concur not only in the constitution, but in the execution of the Mediatorship, Saint Paul showeth, Gal. 3. 20. For a Mediator is not of one, but God is one: the Mediator than is not God only, nor man only; but he must partake of both, and exercise his Mediators office in both.  
First then by this doctrine is refuted the opinion of the Papists, who affirm and hold, that Christ exercised the office of his Priesthood and Mediatorship only as man, not as God: because the Apostle saith, There is one God and one Mediator between God and man, the man jesus Christ: which words as they urge 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 jesus Christ, though he say not, God and man jesus Christ; yet this name jesus, which signifieth a Saviour, includeth the Godhead also, as the Apostle saith, vers. 3. God our Saviour.  
Secondly, whereas the Arrians objected, that Christ was inferior and less than God, because he that prayeth is less than he to whom prayer is made: the answer is ready; that all the parts of the Mediators office, which do betoken service or subjection unto God, Christ performed as man: but the power of the work, perfection, glory, he executed as God: though he prayed as man, he could not prevail 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 sorrows of the Mediator, to the Godhead the honour and power: and as Augustine, Divina humanitas, humana divinitas Mediatrix: his divine humanity, and human Divinity is the Mediator.  
Thirdly, 
Pray with confidence.  as Christ in his prayer saith Father, so he teacheth us to pray, Our Father, that is, with confidence and full assurance: like as there is no father, which if his child ask him bread, will give him a stone, Mat. 7. 10. much more will our heavenly Father give good things to those that ask him. Our Saviour promiseth, that whatsoever we desire when we pray, if we believe that we shall have it, it shall be done unto us. Mark. 11. 24. No marvel then, if when we pray doubtfully and uncertainly, we obtain not our requests. Therefore when we want any grace, and would have any necessity relieved, let us go with a cheerful resolution unto God, as the prodigal son did, when he was ready to die for hunger: I will rise (saith he) and go to my father, etc. then shall we find mercy at our heavenly father's hand, as he did. He will call for the rob, for the ring, and shoes, Luk. 15. 22. No good thing will he withhold.  
The hour is come] Whereby we learn, 
Doct. 3.  that before God every thing is determined, 
The appointment of times is from God.  he hath appointed times for every purpose: and as the glorification of Christ, that is, the manifestation of his glory, was assigned to this hour and time, which Christ here speaketh, which followed immediately upon his passion: so times are limited of God for the comfort and deliverance of his Church.  
So the Preacher saith, that there is a time to every purpose, Eccles. 3. 1. and that God hath made every thing beautiful in his time, vers. 11. and God hath put times and seasons in his own power, Act. 1. 7.  
Thus our Saviour answered his mother, joh. 2. 4. Mine hour is not yet come: the same answer he maketh to his kindred, joh. 7. 6. My time is not yet come: and affirmatively, Mat. 26. 45. Behold, the hour is at hand, and the son of man is given into the hand of sinners.  
This is signified by that vision of Ezechiel, 1. 18. he saw wheels full of eyess showing thereby, that the motion and government of the world, and the course of times, runneth not by chance, but is ordered and directed by God's all-seeing providence. S. john also saw a mighty Angel, which had a rainbow about his head, which is jesus Christ the Angel of the covenant, who swore by him that liveth for evermore, that there should be no more time, Revel. 10. 6. Who then hath the ordering of times, but he that gave a beginning, and setteth an end of time?  
The reason the Psalmist showeth, Psa. 104. 24. O Lord, how manifold are thy works, in wisdom hast thou made them all. wherefore, because all wisdom is in God, and no man hath instructed him or was his counsellor, Isa. 41. 13. all things must be referred to the providence of God. unless then that men could find out a wiser than God, or would take upon them to teach and instruct him▪ his counsel and advice must stand, his rule and government, setting and ordering of times must take place.  
First, both the Stoics and Epicures (which were two of the most famous sects of Philosophers amongst the Gentiles, as we may read Act. 17. 18.) are confuted: The first whereof did bring in a fatal necessity, making all things to depend, not upon the will and providence of God, but upon a certain connexion of causes, to the which the divine power itself should be subject: 
Against Astrologers.  like as vain Astrologers and stargazers do attribute all to their constellations and aspects of stars. But the Scripture teacheth us, that the Lord doth in heaven and earth whatsoever it pleaseth him Psal. 135. 6. he is not forced by, or tied to any such fatal conjunction of causes.  
The Epicures imputed all to Fortune, so do many carnal men, that cannot look into God's providence, as the Preacher speaketh in the person of such, Eccle. 9 10. Time and chance cometh to all. Ambrose hereof writeth well: Epicurei putabant nihil Deum curare de nobis, & Aristoteles usque ad lunam tantum Dei descendere providentiam: sed quis operator negliget operis sui curam? etc. The Epicures think, that God taketh no care of us: and Aristotle, that God's providence descendeth no lower than the Moon: but what workman doth cast off the care of his work? If it be a wrong to rule them, it was a greater to work them: for not to have made them nulla iniustitia, was no injustice: Non curare quod feceris summa inclementia: Not to care for that thou hasi made, is great inclemency.  
Secondly, this doctrine hath a special comfort both to Christ's Church in general, and to every member thereof in particular: 
We must wait the acceptable time.  that when the time of mercy and deliverance is fulfilled, they shall surely see the Lords saving health. Thus the Church of the jews did find refreshing, Psal. 102 13. Thou wilt arise and have mercy upon Zion, for the appointed time is come: thus joseph with patience endured his affliction, until his appointed time came, and the counsel of the Lord had tried him, Psal. 100L. 18. Thus every one, whether afflicted in mind, or humbled in body, ought patiently to expect the Lords appointed time, to visit them in mercy. How was our Saviour Christ himself turmoiled & tossed in this world? he endured hunger, thirst, weariness, he was mocked, whipped, tormented, tasted of bitter sorrows of his soul, and grievous pains in his body, till his time came, that God manifested his kingdom and glory.  
Glorify thy son, that thy son also may glorify thee: The glory of the Son redoundeth to the glory of the Father. joh. 5. 23. He that honoureth not the Son, honoureth not the Father. We learn hereby, that whatsoever gifts we ask of God, or he in his mercy vouchsafeth to us, we should use them to the honour and glory of God.  
Therefore our Saviour teacheth us to conclude our petitions thus, For thine is the glory, Mat. 6. 13. for we are assured to be heard, when we make the glory of God the end of that which we ask. Pro. 3. 9 Honour the Lord with thy riches▪ so every gift beside, either inward or outward, must be referred to the praise of God.  
Thus David showeth how he would behave himself in his kingdom, Psal. 101. 2. I will walk in the uprightness of my heart in the midst of my house, I will set no wicked thing before mine eyes: as he received his authority from God, so he useth it to his glory.  
Achitophel's counsel and wit was turned to foolishness, because he employed it evil, in upholding rebellious Absalon against his father.  
Like as Manna that angelical food, when the people did abuse it to covetousness, keeping it till the morning, contrary to the commandment of God, stunk and was full of worms. Exod. 16. 20. so God depriveth them of their gifts that do not use them well: as the talon was taken from the unthrifty and unprofitable servant, that did not employ it to his masters advantage. Mat. 25. v▪ 26.  
4. For the Lord will not give his glory to another. Isay 42. 8. he will not suffer that the praise of his gifts should be ascribed to any beside himself: and therefore was Herode strooken with worms, because he gave not the glory to God. Act. 12.  
5. By this doctrine they are reproved, 
All gifts must 〈◊〉 used to God's glory.  which having received any grace or gift from God, as knowledge, wit strength of body, riches, honour, do not use them soberly and virtuously to God's glory: as rich men become proud of their riches: they that have knowledge, are puffed up: they which have abundance offend in riot and excess: and this is the next way to deprive them of that they have. As also, when men ask any thing of God to a wrong end, they miss of their desires: as S. james saith, Ye ask and have not, because ye ask amiss, that you might consume it on your lusts: wherefore if we would obtain at God's hands those things which we want, or would have increased that we have, we must simply and unfeignedly intent God's glory, he will admit no partner, nor divide his glory, or share it with any. He therefore that maketh his gifts common, that is, employing them to any other end then to God's honour, doth pollute his gifts, as origen well saith: Consu●tudine scripturae commune dicitur quod immundum est, consequenter quod sanctum separatum est, etc. By the use of Scripture that is said to be common which is unclean, that is holy which is set apart: that which is holy doth only appertain to God, and hath no fellowship with any other. Peccator & immundus multorum est: But the sinner and unclean person is common to many. He then which doth not apply his gifts only to the praise of God, but maketh them common to serve his own carnal affections, doth pollute and defile them.   

The third Lecture.  Vers. 2. As thou hast given him power over all flesh. 
THis is the second reason of our Saviour his request for his glorification, and it is taken a pari from the like: as thou hast given him power over all flesh, so also give him the glory due unto him, which is an adjunct of this power. Here we have first the power set forth which is given unto Christ, than the end of his power, to give eternal life; and the means directing to this end▪ which is the knowledge of God and his Christ.  
First then, this Scripture showeth, that all power over all men is given unto Christ as he is God and man; that unto his kingdom of power, all flesh is brought in subjection: the very wicked and abjects shall tremble before him and the mightiest potentates shall stoop unto him. This is testified by our Saviour himself. john 5. 27. The father hath given him power to execute judgement in that he is the son of man. Mat. 28. 18 All power is gi●en unto me in heaven and earth. Act. 17. 31. He will judge the world by that man whom he hath appointed.  
An experience of this great power, we have Act. 9 when Saul breathing out threatenings and slaughter against the Disciples of the Lord, was cast down to the ground, as he went to Damascus, & smitten blind: this power here executed by jesus himself he also exerciseth sometime by his Ministers, as the Angels who smote Herode that killed james the brother of john, Act. 12. and was a cruel persecutor of Christ's Church▪ by the Apostles, as Peter by this power pronounced the sentence of death against Ananias and Sapphira for their hypocrisy, Act. 5. and Paul smote Elymas the sorcerer with blindness. Act. 1●. 11.  
In respect of this great power, our Lord jesus is said to have a ●od of iron in his hand, and under the same the people of the world are as a potter's vessel, Psal. 2. 9 And as he that treadeth the winepress, with great facility doth press out the grapes: so Christ saith by the Prophet, Isay 63. 3. I have trodden the winepress alone, etc. I will tread them in mine anger, and tread them under foot in my wrath.  
The reason of this great power committed unto Christ, the Apostle showeth Heb. 1. 2. whom he hath made heir of all things, by whom he also made the world●: wherefore it is just that Christ should inherit that he made, and bear rule over the works of his own hands, and be Lord over his own creatures: for Christ God and man being but one person, even his humanity is made partaker of that power which belongeth unto him as God. Again, the Apostle further allegeth out of the 45. Psalm, Thou hast loved righteousness and hated iniquity, wherefore God thy God hath anointed thee with the oil of gladness above thy fellows. Christ in respect of his perfect obedience and absolute righteousness, even as he is man, is judged meet and worthy to be exalted above all creatures, and to have all power committed to him.  
First then this doctrine of Christ's sovereign power, doth overthrow that proud conceit of the Bishop of Rome, who challengeth to be Christ's Vicar in earth, 
The Pope not Christ's Vicar.  and the ministerial head of his universal Church: it is blasphemy to say that any mortal man can execute this great power of Christ over all flesh: Christ saith all power is given unto me, it is not given to any else, neither will God give his honour to another: yet the Pope usurpeth Christ power, to command Angels, to canonize Saints, to open and shut the kingdom of God to whom he list; wherein he showeth himself to be the prince of pride, and very Antichrist. S. Paul saith, We will not rejoice of things which are not within our measure, but according to the measure of the line, whereof God hath distributed unto us a measure to attain unto you. 2. Cor. 10. 13. But the Bishop of Rome doth extend himself beyond the line of his measure: he might content himself with his own Diocese and go no further. Ambrose saith: Gratia Christiana non contenta est eosdem habere limits, 
Lib. 2. de vocat. gent. cap. 6.  quos Roma, etc. The Christian faith is not contained within the same bounds that Rome is, etc.  
Secondly, seeing all power and judgement is committed to Christ, who is able alone to take vengeance of his enemies, let carnal and profane men stand in awe of Christ, take heed how they do blaspheme his name, contemn his word, and persecute his members: as the Prophet exhorteth Kings and Princes, to serve the Lord in fear, to kiss the son, that is to honour & embrace his name, l●st he be angry, and ●e perish out of the way, Psal. 2. 12.  
Thirdly, to the faithful servants of Christ this doctrine yieldeth special comfort: that our Lord and Saviour is able to defen● his Church, to succour his afflicted members, and to deliver them from everlasting 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 jesu, sed non iam in umbra, sed in sole justitiae: si corporis umbra saluavit, quantum conferre poterit alacritas aperta virtutis? 
Ser. 19 in. Psal. 119.  Come Lord jesus, but not now in the shadow, but in the Sun of righteousness: if the shadow as it were of his body saved us, how much more the clear brightness of his power?  
That he should give eternal life to all, 
Doct. 2.  that thou hast given him] Besides that general power which is given to Christ over all flesh, he doth exercise a peculiar sovereignty toward his Church, in conferring everlasting salvation upon his faithful members. 
eternal life only given to those that are given to Christ.  So that from hence we are taught, that eternal life is only given to those that are given out of the world to Christ, that is, the elect: so our Saviour saith, joh. 6. 39 It is the Father's will that hath sent me, that of all which he hath given me, I should lose nothing, but should raise it up again at the last day, Ephes. 5. 23. He is the Saviour of his body: they than which are not of Christ's body, have no part in him, he is not their Saviour, Rom. 8. 30. Whom he predestinated, them also he called: whom he called, them also he justified: whom he justified, he also glorified. None then are brought to glory, but they which are justified in Christ; none are justified or called in him, but they which before were predestinate, elected, and chosen of God.  
This we see performed in the Apostles of Christ, how he giveth life to those that are given him▪ Mat. 19 18. You that have followed me in the regeneration, shall sit upon twelve thrones, and judge the twelve Tribes of Israel, joh. 17. 12. Those that thou gavest me have I kept, and none of them is lost, but the child of perdition: who was given unto Christ, and not given; given, in respect of his outward vocation, not given by eternal election.  
Christ herein is worthy of more glory than Moses, Heb. 3. 3. for Moses could not bring all those that were given him out of Egypt into the land of Canaan, nay he could not bring himself thither: only two of 600. thousand, Caleb and josua came into the land of promise. Neither could Nehemiah bring all those that came out of the captivity, to be true Israelites▪ not give them to God, whom the Lord had given out of the hand of their enemies: for amongst them were many hypocrites that were sworn and confederate with Tobiah, that hindered the building of the temple, Nehem. 6. 17. and that married wives of Ashdod & Ammon, Moab, etc. like as jacob saith to Laban, These twenty years have I been with thee, thine ewes and goats have not ●ast their young: whatsoever was torn of beasts I made it good myself▪ Gen. 3●. 48. 49. So Christ is a most faithful shepherd, maketh good unto his Father all those sheep which are given unto him: none of them is wanting or perisheth.  
Our Saviour himself showeth the reason hereof, where eternal life is only given to those which are appointed of God thereunto, and given unto Christ to be redeemed by him. Mat. 20. 23. To sit at my right hand and my left is not mine to give, but it shall be given to them, for whom it is prepared of my Father: that is, Christ is not to give eternal life, but unto those that are thereunto ordained of God, Ephes. 1. 5. Who hath predestinate us to be adopted through jesus Christ unto himself: no more are adopted by Christ, then are predestinate of God: election is the foundation of our vocation & justification by Christ. Like as the Israelites only passed through the red sea, the Egyptians adventuring to go the same way were drowned in the waters: so Christ is a way only to true Israelites, that is, believers, to pass by unto heaven.  
First then their error is here confuted, 
Christ died not for all.  that hold, that Christ died for all men, for Turks, jews, unbelievers, 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, joh. 17. 9 much less died he for them: if they have no part in his prayer, neither have they in his sacrifice. Again, if Christ give eternal life to all those that are given him, than none of them can perish: 
●lection certain.  then is the election of God certain and infallible, none can fall away from it: contrary to the opinion of some, that think the elect of God may become reprobates, contrary to the Scripture, joh. 13. 1. whom Christ loveth, he loveth to the end.  
Further, we are taught hereby▪ so many as desire to be made partakers of everlasting life, to examine themselves, whether they be given unto Christ: for whosoever is not given unto Christ, hath no part in salvation, 2. Corin. 13. 5. Examine yourselves, know you not, that jesus Christ is in you, except ye be reprobates? And to be given unto Christ, is not to be baptized: so was Simon Magus, and yet Peter said unto him: Thou hast no part nor fellowship in this business, Act. 8. 21. nor yet sometime to pray: so did the Pharisie, and yet was not justified, 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 judas, and yet was the child of perdition. This it is therefore to be given unto Christ, to be separate from the world, and to cleave unto Christ by a lively 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 body is dead because of sin, but the spirit is life for righteousness sake. They therefore which behold Christ by faith, and lead their life thereafter: who do not only behold as in a mirror the glory of God, but are changed into the same image, 2. Cor. 3. 18. they are truly given unto Christ, as the Apostle saith of the Macedonians: They gave themselves first to the Lord, and after to us by the will of God: by their fruitful works in relieving the necessity of the Church, they did profess themselves the faithful servants of Christ, truly given unto him and dedicate to his service. Origen saith well: Quemadmodum in corporalibus naturalis quidam attractus mest quibusdam ad alia, ut Magneti ad ferrum, bitumini ad ignem, sic fidei ad divinam virtutem: 
In Mat. Homil. 13.  As there is in corporal things a natural attraction, as of the Loadstone to iron, of brimstone to the fire, so there is of faith to the divine power. Even so faith draweth us, and giveth us to Christ, and Christ giveth unto us eternal life.   

The fourth Lecture.  Vers. 3. This is life eternal. 
THis verse showeth the end, which is eternal life; and the way to the end, the true knowledge of God in Christ: the knowledge of God and of the Mediator that bringeth us to God, which is jesus Christ.  
First then we do learn, 
Doctr. 1.  that there is an everlasting state after this life is ended: set forth by these two names. First, it is truly called life, being exempt from all trouble, sorrow, grief, and calamity: so that this which we lead in this world is not to be called a life, being full of all misery and calamity. Secondly, it is eternal, without any alteration, end, or change: so is not the state of this world, which is subject to mutability and mortality.  
There be then four things which make this life miserable, 
What things make the life o● man miserable.  Iniquity, Necessity, Calamity and Mortality: all these the next life shall free us from. There shall be no iniquity or sin any more, Isa. ●8. 8. That way shall be called holy, the polluted shall not pas●e by it: there shall be no necessity, as to sow, to plant, to labour, as it was said to Adam, that he should eat his bread in the sweat of his brows: ●or they shall then rest from all their labours, Revel. 14. 13. There shall be no calamity, no oppression, sorrow, or grief, Isa. 60. 18. Violence shall be no more heard in the land, Revel. 21. 4. Neither sorrow, neither crying, neither pain shall be any more. There shall be no mortality or mutability, death or sickness, Revel. 21. 8. there shall be no more death.  
Thus we read of Lazarus, that being in Abraham's bosom (that is in the place of everlasting rest & refreshing) whether his saith (being the child of faithful Abraham) brought him: Lazarus was there comforted from all the pains & sorrows which he before in his life endured. Lake 16. 25. Again, Mat. 17. 2. we have an excellent representation of the blessed estate of the Saints after this life: there our Saviour was transfigured in the presence of his Apostles, and his face did shine as the Sun. Moses also and Elias talked with him, who were now delivered from this vale of misery, and were entered into glory: for if Moses face did so shine when he was yet mortal, that the Isaelites were not able to behold him: 2. Cor. 3. 7. how much more glorious was he now.  
This celestial place is that mountain of mirth, and hill of incense, spoken of in the Canticles 4. 5. and Mons aromatum, the mountain of spices, Cantic. 8. 14. This is indeed that land of Canaan that sloweth with milk and honey: this is our father's house, where is bread enough, where with the lost child now returned, we shall have the best robes given us, and rings put upon our singers, Luke 15. 22. This is the haven and rest, where the souls of the righteous after the tempests and storms of the sea of this world do happily arrive: as it is said in the Psalm, He bringeth them to the haven, where they would be, Psal. 107. 30.  
The reasons why God provideth for his eternal life out of the Scripture, are these: first, from God's justice, 2. Thess. 1. 6. it is a just thing with God to recompense tribulation to those that trouble you, and to you that are troubled, rest. Secondly, from God's honour, Mat. 22. 32. he is not the God of the dead, but of the living: seeing than that God is God of the faithful departed, they therefore are alive unto him, for it were not for the living God's honour to be the God of the dead. Thirdly, from the state and condition of the faithful, which were of all other most miserable, if in this life only we have hope. 1. Corint. 15. 19 Fourthly, from the privilege of our profession: we are the holy temples of God which shall not be destroyed. 1. Cor. 3. 17.  
Wherefore first we reprove the vain opinion of the heathen, who were grossly deceived concerning the state of the soul after this life. 
Enemies to everlasting life confuted.  The Epicures believed no immortality, nor yet any being of the soul after death. Of like opinion were the Sadduces among the jews, and the Atheists among us. The pythagoreans did think that the souls did pass out of one body into another, yea into the bodies of bruit beasts, such as they were like unto in condition of life and manners. The Platonists did hold the immortality of the soul, but not of the body. The Peripatetics and Poets imagined the souls of good men to become stars. None of them believed aright concerning the immortality both of soul and body, and of eternal life with God. This knowledge we have from the scriptures, and God revealed these things to us by his spirit, 1. Corin. 2. 10. that both our bodies and souls shall be made inheritors of life through Christ, as the Apostle showeth: We shall be eaught up with him in the clouds, to meet the Lord in the air. 1. Thess. 4. 17.  
B●rnard doth very well describe the happy state both of our bodies and souls in the kingdom of God, agreeable to this doctrine of Paul: first for the soul 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 font justitiae, implebit irascibile nostrum summa pace & tranquillitate: He will replenish our reason with the light of wisdom and knowledge, our elective faculty with justice, that it shall desire nothing but what is to be desired, our wrathful and boiling affection with peace and tranquillity. Concerning the body, whereas it consisteth of four elements: Habebit terra nostra immortalitem, Our earthly part shall have immortality. Habebit aqueum nostrum impassibilitatem, Our watery part sh●l be without passion: Habebit aereum levitatem, Our airy part shall have agility or lightness: Habebit igneum nostrum perfectam pul●hri●udinem, Our fiery part shall have most perfect beauty or glory.  
Secondly, the dullness of our affections is here to be quickened, and our desire to be inflamed toward the attaining of this happy estate, we should be still groveling upon the earth, but elevate our hearts to heaven, and to have our conversation in heaven, from whence we look for our Saviour, Phil. 3. 20. It is recorded by the heathen, that one Cleombrotus reading Plato his book of the immortality of the soul, was so ravished with the desire thereof, that presently ●e cast himself into the sea: like master, like scholar; like teaching, like following. But it may be a shame to us, that having so pure doctrine revealed concerning true eternity, 
The desire which we ought to have to everlasting life.  which they but dreamt of, are not touched with an earnest desire thereof, as S. Paul was, who desired to be dissolved, & to be with Christ, Phil. 1. 23. Wherefore the assurance and hope of everlasting life, aught to be the chief scope of all our studies, the drift of our desires, the mark to aim at, the race to run at, the prize to strive for, the haven to sail unto, the pearl to be purchased, the inheritance to be desired▪ the country to be traveled unto: & this is that wherein we ought chiefly to rejoice, that our names are written in heaven, Luke 10. 20. thy riches, honour, strength, beauty, wisdom, wife, children, ease, prosperity, are not to be joyed in, in comparison of this blessed estate; the which if we earnestly desire now, we shall undoubtedly possess then through jesus Christ, to whom be praise for ever.  
That they know thee to be the only very God. Our Saviour saith not, to know thee only to be very God; for if the father only were God, than the Son and the holy Ghost should be excluded: but the Father is that only God, and so is the son and the holy Ghost, they all three are but only one very God: as where the Apostle calleth jesus Christ the only Lord, Jude 4. neither the Father nor the holy Ghost are excluded, for they are all the only Lord, though they be divided in person, yet the unity and essence of the divine nature and power is not divided.  
The knowledge then of God the Father, 
Doct. 2. Of the necessity of the knowledge of God.  son and holy Ghost is necessary to salvation: the ignorance whereof is sufficient to deprive unbelievers of eternal life.  
So the Apostle saith, that they which are without Christ, and without God in this world, are strangers from the promise and from the commonwealth of Israel. Ephes. 2. 12.  
Such a one was Pharaoh, 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 gave him over to hardness of heart, and got unto himself great glory in his destruction and confusion. Thus our Saviour also testifieth of the Samaritans, speaking to the woman of Samaria, john 4. 22. Ye worship that which ye know not, we worship that which we know, for salvation is of the jews. Salvation then is not of them that ignorantly worship they know not what, as the Athenians did, who erected an altar to the unknown God, and ignorantly worshipped they knew not whom. Act. 17. 23.  
For like as the beasts that had no knowledge to go unto Noah's Ark, perished in the waters: and as the Dove, if she had not known the way of return to the Ark when Noah stretched out his hand and took her in, had likewise miscarried: and as the ox and ass not knowing their master's 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. Paul showeth, Rom. 10. 13. Whosoever shall call upon the name of the Lord shall be saved: but how shall they call upon him on whom they have not believed; how shall they believe in him on whom they have not heard? They than that neither believe in God, nor pray unto him, nor worship him, because they know him not, nor have not heard of him, cannot be saved. Ignorance then and want of knowledge of God, because it is the fountain of unbelief and profaneness, doth justly exclude from the kingdom of God.  
First then if the knowledge of the blessed Trinity be necessary unto everlasting life, 
Heretics enemies to the Trinity confuted.  we see in what damnable state all heretics do stand, that believe not aright in the Trinity, whether they impugn any 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 revile him that gave it, making him the author of evil. The Arrians dishonour the Son, affirming him to be unequal to his Father. The Macedonians blasphemed the holy Ghost, denying him to be God: or whether they are adversaries to the whole Trinity, 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 believe no God at all, such as were Diagoras and one Theodorus among the heathen. Likewise the Gentiles are reproved, who worshipped those which were not Gods, Gal. 4. 8. and brought in a multitude of gods, for they did not acknowledge the only very God, both worshipping many gods, and those also false gods.  
Thirdly, as heresy and profaneness condemneth▪ so also ignorance: for that whosoever knoweth not, nor yet believeth aright in the Trinity, cannot be saved: as our Saviour Christ saith, john. 3. 19 This is the condemnation, that light is come into the world, and men loved darkness rather than light. 
Ignorance dangerous.  Hearken than ye ignorant persons, ye simple men and women, though there were no other matter against you, your own ignorance & darkness is sufficient to condemn you: say not, mine innocency shall save me, I do hurt to none, I do no wrong, I am harmless, etc. For the ignorant person cannot be innocent, seeing by his ignorance and unbelief he dishonoureth God: it is in vain to say. I dishonour not man, when thou dost dishonour God. Ambrose saith well: Innocentia & scientia beatum faciunt: innocency and knowledge make happy: if either be wanting, there is no true happiness. Wherefore let every one labour for the knowledge of God: parents instruct your children, masters your servants, husbands teach your wives; do not nourish yourselves in ignorance, and cast away your souls for want of knowledge.  
And whom thou hast sent jesus Christ] It is not sufficient to salvation to acknowledge God the Creator, 
Doct. 3. No salvation without faith in Christ.  yea to confess one glorious God, and three persons, unless also we believe in jesus Christ God and man, the Mediator between God and man; and so believe in him, that we live by faith in him.  
This our Saviour further testifieth: he that believeth not is condemned already, because he believeth not in the name of the only begotten Son of God, joh. 3. 18. And again, ye believe in God, believe also in me, joh. 14 1. It is not then enough to believe in God the Almighty and omnipotent Creator, unless also we believe in jesus Christ our merciful Saviour. Saint john accordingly saith: Every spirit that confesseth not jesus Christ to be come in the flesh, is not of God, 1. joh. 3. 3.  
Peter is commended for this faith, for confessing Christ the son of the living God, Mat. 16. 16. And after Thomas had said to Christ, Thou art my Lord and my God: jesus said to him, Because thou hast seen, thou believest, blessed are they that have not seen and have believed, joh. 20. 28. 29. Yea this was the faith of Abraham joh. 8. 56. Abraham (saith our Saviour) rejoiced to see my day, he saw it and was glad.  
So like as when Moses was absent, who was a mediator that went between God & his people, the whole host went astray, and committed most gross Idolatry, Exod. ●2. so and much more are we like to perish, if we have not the presence of Christ our Mediator. Moses also said unto God, when he told them, that he would not go with them, because they were a stiffnecked people, but he would send only an Angel before them, Exod. 33. 2. 3. If thy presence go not with us, carry us not hence, vers. 15. If then the presence of the Mediator was necessary to conduct them unto that terrestrial Canaan, much more to the celestial.  
For in Christ only is the Lord appeased toward us, Mat. 3. 17. This is my well-beloved Son in whom I am well pleased. Without Christ then there is no reconclliation, no peace or atonement 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 chamberlain, Act. 12. 20. so God being displeased with us for our sins, there is no access to be had into his presence without Christ the Mediator.  
First then all heretics are condemned that believe not aright in jesus Christ, either denying his natures, blaspheming his person, or derogating from his offices. Of the first sort are the Arrians & Paulians, that deny his Godhead: 
diverse heresies against the natures & person of Christ.  the one saying, that Christ is not equal unto God: the other, that he took beginning from Mary. The Valentinians denied his humanity, saying, he took nothing of his mother, but passed through her as water through a pipe. The Eutychians also are of this kind, who confound the natures of Christ, and affirm in him the divine nature only to remain. 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 rank were the Angelici, so called, because they worshipped Angels, and made them their Mediators: such are the Papists, that pray unto Saints, and join them with Christ in the office of the Mediatorship: all these acknowledge not jesus Christ truly, whom God hath sent.  
Secondly, we must know, that it is not sufficient to have a general and superficial knowledge, but lively and effectual: such as Saint Paul had, confessing thus of himself, Gal. 2. 20. Thus I live, not I now, but Christ liveth in me: and in that I live now in the flesh, I live by faith in the Son of God, who hath loved me, and given himself for me. Such a faith and knowledge of Christ then is requisite, whereby the soul liveth unto God, working always by love, Gal. 5. 6. For there are two things necessary to salvation: the inward belief of the heart, and the outward confession and demonstration of it, as Saint Paul showeth, Rom. 10. 10. With the heart man believeth unto righteousness, with the mouth man confesseth to salvation. 
De Isaacho cap. 8.  And Saint Ambrose writeth well upon these words, Cant. 8. 6. Set me as a seal upon thine heart, as a signet upon thine arm: signaculum Christ us in cord ut semper diligamus, signaculum de brachio, ut semper operemus, luceat imago eius in confession nostra, luceat in operibus & factis, ut si fieri possit, tota eius species exprimatur in nobis, etc. Let Christ be a signet in our heart always to love him, a bracelet upon the arm always to be working for him: let his image shine in our faith and confession, let it shine in our works and actions, that if it be possible, the whole image of Christ may be expressed in us.   

The fifth Lecture.  Vers. 4. I have glorified thee in earth, etc. 
THis is the third reason which our Saviour useth, for the obtaining of his glorification: that because he had glorified his Father in earth, and finished his work, that his father would glorify him again. He reasoneth from the desert to the reward, which are relatives, that is, have respect and mutual relation the one to the other.  
That Christ sought the glory of his father, both himself saith it, joh. 4. 34. My meat is, that I may do th● will of him that sent me, and finish his work: and his Father from heaven approveth the same: for after our Saviour had said: Father, glorify thy name, there came presently a voice from heaven, saying: I have both glorified it, and will glorify it again, joh. 12. 28. Whereby it is evident, that as God had been glorified by the heavenly sermons and divine miracles showed by Christ in his life, so also he would set forth his glory in his blessed death.  
From hence then we learn, 
Doct. 1.  that they which will be assured to receive glory at the hands of God in heaven, must endeavour to set forth his glory here in earth.  
This our Lord promiseth, Revel. 3. 27. To him that overcometh, will I grant to sit with me in my throne, even as I overcame & sit with my Father in his throne. He that shall set forth the kingdom of Christ in this world in overcoming of sin, and subduing his own affections, shall be made partaker of Christ's kingdom in heaven.  
Thus our Saviour saith to his Apostles, Mat. 19 28. Verily I say unto you, that when the Son of man shall sit in the throne of his majesty, ye which followed me in the regeneration, shall sit upon twelve thrones, and judge the twelve tribes of Israel. As they in their regeneration expressed the spiritual kingdom of Christ, so they shall enjoy the fellowship of his everlasting kingdom. Saint Paul doth confirm the same by his own example, 2. Tim. 4. 8. I have fought a good fight, I have finished my course, I have kept the faith, from hence forth is laid up for me the crown of righteousness.  
For like as they that run in a race and strive for masteries, obtain a corruptible crown, 1. Cor. 9 25. so they which contend for the Lord, and run the way of his commandments, shall receive an incorruptible crown. The great king of the Persians hearing out of the Chronicles of the faithfulness of Mordecai, which had revealed the conspiracy of two of the King's eunuchs against him, presently said: What honour and dignity hath been given to Mordecai for this? Esth. 6. 3. He thought it unreasonable that his faithful service should go unrecompensed. Much more is it just with God to reward the faithful service of his.  
So the Apostle saith, that God the righteous judge shall give him the crown of righteousness, 2. Timot. 4. 8. This justice of God is the ground and cause of our reward: which his justice dependeth not upon the merit of our works, or worthiness of our obedience, but upon the free and most gracious promise of God in Christ: which his most free and merciful promise, to fulfil and accomplish to his servants, it standeth with his stable and inviolable justice.  
First then we see a difference by this doctrine between Christ and his members▪ for though Christ our head by the desert and merit of his obedience, is worthy of all glory, Revel. 4. 11. and might thus plead with his father for his glorification, because he had glorified him: yet the members cannot challenge any thing at the hands of God, 
Man cannot challenge any thing from God by his merits.  for any worthiness that is in them, but only for their Mediators sake. Nehemiah thus praying, Remember me, O my God, in goodness, according to all that I have done for this people: Nehem. 5. 19 requesteth not to be remembered of God because of his faithfulness, but according to the same: his faithfulness is the rule or measure, but God's mercy is the cause: or else where he confesseth, cap. 13. 22. Remember me o God concerning this, and pardon me according to thy great mercy: but where merit is challenged, there is no mercy but justice showed: so that as Bernard well saith, Opera non sunt causa regnandi, sed via regni: Good works are not the cause of reigning, but the way to the kingdom.  
Secondly we do learn, that whosoever will be assured to receive glory in the kingdom of God, must seek to glorify him here. He than that dishonoureth God in this life, how can he look to receive honour at the hands of God? Consider this well all ye whom God hath honoured in this life, with riches, authority, wit, knowledge, take heed that ye rob not God of his glory, in abusing these gifts to your own pleasure: as riches to pride and wantonness; authority, to oppress or do wrong; wit to deceive; knowledge, to maintain error: for they that thus hide their talon, shall have the reward of the unthrifty servant, both to lose the talon, and to be cast themselves into utter darkness, Mat. 25. 30. How shall blasphemers that profane God's name, drunken and gluttonous persons that make their bellies their gods, proud men that make flesh their arm, how shall they escape, or with what faces can they appear before the throne of Christ, whom they have so much dishonoured? Happy then are they which make God's glory the end of their life, the scope of all their actions, as the Apostle saith: Whether ye eat or drink, or whatsoever ye do else, do all to the glory of God. 1. Cor. 10. 30. Then, come death, come sickness, come hell itself, such a one shall not be dismayed, his faithful service shall not be forgotten, the remembrance of his obedience, and testimony of his conscience shall be as the ankerhold of his soul: as the Prophet David saith, Psal. 119. This I had because I kept thy commandments.  
I have finished the work which thou gavest me to do. Christ did not only begin the work committed unto him, but did finish and make an end thereof, as he himself said upon the cross: Consummatum est, it is finished, john 19 30.  
This Scripture teacheth us, 
Doct. 2. Continuance to the end.  that it is not sufficient to make a good beginning, or to enter into the profession of Christ's service, but we must continue & proceed therein, and hold out unto the end. So our Saviour saith, Math. 24. 13. He that endureth to the end, shall be saved. Reu. 2. 26. He that overcometh and keepeth my works to the end, to him will I give power over nations. What did it profit Herode to reverence john, and to hear him gladly, and to do many things, and after to cut off his head, Mark 6. or the young man to have been trained up in the keeping of the law, and afterward to depart from Christ for the love he had to his possessions, Mark 10? Therefore David saith, Teach me thy law, and I will keep it to the end, Psal. 119. 33. He well knew that his constant and enduring service should be acceptable unto God.  
Like as he that runneth in a race, unless he hold out to the goal, obtaineth not the price: and therefore S. Paul saith, I have finished my course. 2. Tim. 4. 7. As it availed not Lots wife to have gone out of Sodom and after to look back, nor yet the Israelites to have departed out of Egypt, and afterward to long for the flesh-pots again: so they shall never come to Canaan that are weary of well-doing, and do as it were run themselves out of breath before they come to the end of their race.  
The means then whereby we may be strengthened to continue, and make our obedience perfect, are these: first to renounce our own strength, & to acknowledge all our power and activity to goodness, and our ability to proceed to perfection, to be of God, as the Prophet saith, Isay 26. 12. Thou hast wrought all our works for us: and▪ therefore the Church prayeth, Psal. 68 28. Thy God hath appointed thy strength: establish, O Lord, that thou hast wrought in us. So should we pray unto God to assist us with his grace, and so uphold us by his spirit, that we fall not. Secondly, we must take heed, that we rashly enter not into Christ's service, but do beforehand ca●t all the perils and dangers 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 making a show of zeal, having not laid a good foundation, are constrained with shame to give over. Thirdly, a continual circumspection and watchful care is necessary, that we walk on by fear, always doubting our own weakness, and suspecting our strength, as the Apostle saith: Let him that standeth take heed lest he fall. 1. Cor. 10. 12.  
Wherefore let us endeavour to be like out master Christ, to grow to perfection, and to finish the work which God hath imposed upon us. Many have good thoughts and spiritual motions, but they do not nourish them: they are as unripe grapes, or as untimely fruit. Such are compared to negligent builders, who are next to pullers down. Prover. 18. 9 He that is slothful to do his work, is the brother of a great waster. Ye are wasters then, not workmen; destroyers, not repairers; pullers down, not setters up, that give over in your course, and faint in well-doing.  
Vers. 5. And now glorify me thou Father with thine own self, with the glory which I had with thee before the world was. This is the fourth reason of our Saviour his request for his glorification, and it is taken ab aequo from the equity thereof, and the right which he had to this glory, it was his own from all beginning: so that he prayeth only 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 from all eternity to his godhead, was decreed to be manifested also in his human nature: so likewise the glory of Christ's members, which shall be given unto them in the kingdom of God, was before ordained & appointed in the counsel of God before all worlds.  
This Moses testifieth in the Psal. 90. 2. Before the mountains were made, and before thou hadst form the earth and the world, even from everlasting to everlasting thou art our God. Thus the Apostle witnesseth, That we were predestinate in Christ to be to the praise of his glory. Ephes. 1. 12.  
This the scriptures testify of the brethren of Antioch, that as many as were ordained to eternal life, believed. Act. 15. 48. S. Paul also testifieth of Clement and other his fellow labourers, that their names were written in the book of life, Phil. 4. 3.  
Therefore in the Revelation 4. 6. is the world compared to a sea of glass, because all things are open before God, and he from the beginning did foresee and appoint whatsoever should fall out in the world: as all things in a glass are conspicuous and evident. Like as Mat. 20. 2. the husbandman agreeth aforehand what to give to the labourers, before yet they had wrought in the vineyard: so the Lord in Christ appointed salvation to his elect before they had done either good or evil.  
The Apostle showeth the reason hereof, why the Lord according to his gracious purpose hath chosen us in Christ. Eph. 3. 10. That the manifold wisdom of God might be made known, according to the eternal purpose which he wrought in Christ jesus our Lord. As the unspeakable wisdom of God herein appeareth, so also his infinite love, in choosing of us before yet we were: and therefore the Apostle saith, He hath predestinated us through jesus Christ according to the good pleasure of his will, to the praise of the glory of his grace. Eph. 16. God's wisdom then, and his gracious favour and love are manifest in the decree of predestination unto glory.  
First then, whereas the same glory is now given unto Christ's whole person, as before was due to his godhead. Hereby a certain erroneous opinion of the Papists is confuted, which affirm that Christ merited his own glorification: for this were to say, that the glory of the godhead could be merited. And again, all that Christ did he wrought for us: 
Christ merited not for himself.  as he prayed not for himself, but for us: as john 11. 41. Father I thank thee that thou hast heard me, I know that thou hearest me always, but because of the people that stand by, I said it. So likewise when a voice was heard from heaven, (when Christ had said, Father glorify thy name) I have glorified it, and will glorify it again. jesus answered, this voice came not because of me, but for your sakes. john 12. 30. Again our Saviour saith, For their sakes sanctify I myself. john 17. 19 His precious death and sacrifice, wherein he did offer and sanctify himself unto God, was wholly for us. Ambrose saith, Non suae emerendae graetiae, sed nostrae eruditionis causa ieiunavit: He fasted not to merit grace for himself, but to instruct us. Non sui sed nostri causa pauper factus: He became poor, not for his own but for our sakes. His birth, life, death, resurrection, were all for our sakes, not to gain any thing to himself, for the glory of the godhead was due unto Christ, at the very first instance of his incarnation: as the Apostle saith, when he bringeth in his first begotten Son into the world, he saith: Let all the Angels of God worship him, Heb. 1. 6. but the manifestation of this his glory came afterward. So that where the Scripture saith, Revel. 4. 11. Thou art worthy to receive honour, etc. it is to be understood, not of the purchasing of any honour which he had not, but of the manifestation thereof: yet to us, and for our cause, he hath worthily and infinitely merited.  
Secondly, seeing the Lord hath appointed a kingdom of glory for his, this aught to comfort and establish us against all temptation, as our Saviour saith: Fear not little flock, it is your Father's will to give you a kingdom, Luk. 12. And it ought to be our chiefest care to rise up, grow, and increase in the assurance and undoubted expectation of this heavenly glory: that we may at the length be persuaded with Saint Paul, that neither life nor death, height nor depth, things present, or to come, are able to remove us from the love of God in Christ▪ Rom. 8.   

The sixth Lecture.  Vers. 6. I have declared thy name to the men which thou hast given me out of the world. 
THe request of our Saviour being now made for his glorification, he cometh to make request for his Church: and first for his Apostles and other believers then being, from vers. 6. to vers. 20. where we have first the preparation to the prayer, vers. 6. to 9 then the petition itself for his disciples, that God would keep them in the world from evil, vers. 9 to vers. 20. In the preparation is set forth the obedience of the Apostles in receiving & keeping the word of Christ: and the causes thereof: the principal their election, vers. 6. Thine they were: the instrumental means, Christ's doctrine and preaching, I have declared thy name unto 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 salvation of the world by Christ.  
First then we are taught here, 
Doct. 1.  that the word of God is only effectually declared to those that are given unto Christ out of the world, and are marked unto salvation: others may hear it, 
The word of God profitable only to the elect.  but it is not profitable unto them.  
1 Thus the Apostle saith: If our Gospel 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 given to you to know the secrets of the kingdom of heaven, but unto them it is not given. It appeareth then that the Gospel shall be revealed unto, and received by all them to whom it is given: the rest, (though the word of God be offered unto them) they shall not have grace to believe it: As the Apostles Paul and Barnabas said to the jews, Act. 13. 46. It was necessary that the word of God should first have been spoken unto you: but seeing you put it from you, and judge yourselves unworthy of eternal life, lo we turn to the Gentiles.  
3 Like as the Ma●na did not profit those that used it not as God commanded them; for it stunk, and was full of worms, Exod. 16. 20. and they which lusted after quails died; the flesh being yet between their teeth, Num. 11. 33. so the word of God profiteth not those, which thankfully receive it not.  
4 The reason the Apostle showeth, 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 have not faith, 2. Thes. 3. 2. but only those that are given unto Christ, to such only is the word of God effectually taught. Like as the bread of the house is only for the household, as the prodigal child faith: In my father's house is bread enough, Luk. 15. 17. so the word of God is ordained for none but those that are of God's house, that is, true members of his Church.  
5 Hereby then, as by a most sure mark, every man may learn to discern of his election, 
The attentive hearing of the word, a mark of our effectual vocation.  if he have a desire too, and a delight in the word of God. For like as a man is judged to be sick and diseased, when his stomach cannot brook nor digest wholesome meats: so the soul of that man cannot be sound, to whom the word of God hath no pleasant taste. But when a man can say with the Prophet David, Psal. 19 10. Thy word is sweeter to me then the honey or honey comb. By this we may gather an assured trust, that we are given unto Christ, if we do continue in having delight still, and finding comfort in the word: for otherwise a sick man may have some while a relish of his meat, when there is some intermission of the disease, but it holdeth not long: so is it with them, that have for a while some taste of the word of God, and afterward fall away. Ambrose saith well upon those words: 
In Psal. 119.  Let him kiss me with the kisses of his mouth: Osculatur nos verbum Dei, quando sensum nostrum spiritus cognitionis illuminat: the word of God doth kiss us, when the spirit of knowledge doth illuminate our minds.  
Thine they are, and thou gavest them me, and they have kept thy word:] Thine they are by election, given unto me by their spiritual vocation and calling: they keep thy word, which is the fruit of their sanctification.  
The keeping then of the word of God, 
Doct. 2.  is the fruit and effect of our election, not the cause or foundation thereof: therefore we do good works, because we are elected thereunto: we are not elected because of our good works.  
1 This Saint Paul showeth, Ephes. 1. 4. He hath chosen us in him, before the foundation of the world, that we should be holy and without blame before him in love: our holiness is an effect and consequent of our election in Christ, not a precedent cause thereof.  
2 This is exemplified in Esau and jacob Rom. 9 11. Ere the children were borne, when they had done neither good nor evil, that the purpose of God might remain according to election, not by works, etc. The Apostle directly noteth, that the election of jacob depended not upon his works, which as yet were not, but only upon Gods gracious purpose. Saint Paul confesseth so of himself, that he was not called to be an Apostle, or put into Christ's service, for any thing that God saw to be in him; but the grace of God was exceeding abundant with faith and love, which is in Christ jesus, 1. Tim. 1. 14. and I was received to mercy, vers. 13. And the Apostle ascendeth to the very first original and beginning of his calling, Revel. 1. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, separated (in the eternal counsel of God) to preach the Gospel.  
3 The Prophet Ezechiel doth set forth this truth of God's free and gracious election by an allegory, of a child, that in the birth was cast forth, forlorn, and forsaken, the navel not cut, nor yet washed with water, or swaddled in clouts; but it lay wallowing and tumbling in blood: the Lord passed by, and had compassion upon it, took it as his own: so it grew and became comely and beautiful, etc. Ezech. vers. 4. 8. What cause was there in this child, that the Lord should have respect unto it? but only the Lords love and favour which he had unto it: as it followeth, vers. 14. Thy name was spread abroad among the heathen, because of thy beauty: for it was perfect through my beauty, which I had set upon thee. Even so in us the Lord saw no cause, why he should elect us unto life, only through his own mercy he saved us.  
4 Saint Paul showeth the reason of our free and gracious election, Ephes. 1. 5. He hath predestinate us to be adopted through jesus Christ unto himself, etc. to the praise of the glory of his grace: that is, now God only hath the glory 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 upon the foresight of their faith and works: which is flat contrary to the doctrine of the Apostle, Rom. 9 14. It is not in him that willeth, nor in him that runneth, but in God that showeth mercy. Thus the Church believed in Ambrose his time: Dignatione sua olim decrevit Deus peccatores saluos facere, 
In 2. Tim. cap. 1.  etc. ut neque merito suo, qui saluantur, neque horum per quos vocantur, etc. God by his own vouchsafing hath long ago decreed to save sinners, etc. so that not by the merit of those which are saved, nor of them by whom they are called, but by the grace of God, this gift is conferred.  
Secondly, seeing God hath showed us so great mercy, as before we were any thing, to decree us unto salvation: we hereby should be stirred up to walk worthy of our vocation. Ephes. 4. 1. and to show ourselves thankful unto God again by living unto his praise.  
Vers. 7. Now they know, 
Doct 3.  that all things which thou hast given me, are of thee.] From this verse this doctrine is gathered, that it is not possible for any to receive the word of God, unless they be persuaded and assured indeed, that it is the word of God, and that he which delivereth the same, speaketh from God. As here this reason is given, why the Apostles received the word of God, because they knew that Christ came from God, and that all things which he spoke and did were of God.  
1. This the Apostle showeth, 1. Cor. 14. 25. speaking of the power of the word of God: If all prophecy, and there come in one that believeth not, the secrets of his heart are made manifest, and he will fall down and worship, and say plainly that God is in you indeed. This persuasion of the hearer that God is in the preacher, doth make the word pierce into his heart, that the secrets thereof are discovered.  
2. This appeareth by that confession of Peter, when Christ had said to the twelve, will ye also go away? john. 6, 67. Master, saith he, to whom shall we go, thou hast the words of eternal life. Peter will not go from Christ, because he believed, that he was a teacher from God, to show the way to eternal life. This made Nicodemus come unto Christ, because he knew he was a teacher come from God. john. 3. 2.  
3. Like as the ambassador is reverenced & his message willingly received, because he cometh in the name, and with the authority of the Prince: so saith S. Paul, we are Ambassadors for Christ, 2. Cor. 5. 20. 4. The reason the Apostle showeth, Heb. 4. 12. The word of God is lively and mighty in operation, and sharper than any two edged sword, and entereth thorough to the dividing of the soul and the spirit: such operation hath the word, whereas it is received 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 receive it with all reverence as God's word: as the Apostle testifieth of the Thessalonians, 1. Thess. 2. 13. For this cause I thank my God without ceasing, that when ye received of us the word of the preaching of God, ye received it not as the word of men, but as it is indeed the word of God, which also worketh in you that believe.   

The seventh Lecture.  Verse 8. I have given unto them the word which thou gavest me. 
IN this verse our Saviour amplifieth that which in the former verse was more briefly expressed, declaring the obedience of the Apostles in receiving his doctrine, and his own faithfulness in giving unto them no other words than which he had received of his father.  
Our Saviour then teacheth all Minister's byh is example, that they should not adventure to preach any thing to the people but that which they have received 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, than he himself did tread in the steps of Christ. Again the Apostle saith, I certify you brethren that the Gospel which was preached of me, was not after man. Gal. 1. 1●.  
2. Hereof the Apostle giveth himself an example, I have received of the Lord that which I have delivered unto you. Likewise the Prophets preached not to the people, till the word of God came unto them: as Isay 2. 1. The word that Isaiah son of Amos saw upon judah and jerusalem.  
3. Like as when our Saviour fed the people in the wilderness, first he himself broke the loaves, and then gave them to the Disciples, and they to the multitude, john 6. so the Lord Christ must first break unto us of the bread of life, before we can break it to you. And like as he that heareth speaketh continually, Prou. 21. 28. A man must first hear the cause before he can give sentence: so must the Ministers first hearken to God to be instructed by his word, before they deliver any doctrine to the people.  
4. For it is required of such as are disposers, dispensers, and stewards of God's mysteries, to be faithful, 1. Corin. 4. 2. Like as the ambassador of the Prince must deliver nothing but by warrant and commission of the Prince: so must Ministers do being the Lords ambassadors, 2. Cor. 25. 20.  
5. They then are reproved by this doctrine, that presume to preach the doctrines and commandments of men in stead of the word of God: as the pharisees in our Saviour Christ's time did, Mark 7. 7. and the pharisees of this age the papists do, who in most articles of religion, the doctrine of the Trinity excepted, do set forth human inventions and traditions.  
Secondly the Ministers learn, that they should not rashly utter whatsoever at the first sight offereth itself, or cometh suddenly into their mind, but examine every doctrine how it is agreeable to the word of God: to wait upon God with the prophet Isay, and to hear from him what we should cry: as Ambrose saith, Cum audisset clama, non prius clamaverat quam 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 every doctrine which is brought unto them, as the Berrhaeans did, Act. 17. to receive the good doctrine as currant coin, to refuse the contrary as counterfeit stuff.  
And they have received them. 
Doct. 2.  By this readiness in Christ's Disciples to receive his doctrine, 
God's word is cheerfully to be heard.  we are taught with all cheerfulness and alacrity to yield obedience to the word of God.  
1. So the Apostle saith, Let the word of God dwell in you plenteously, Col. 3. 16. It can not dwell with us unless we receive it into the houses and habitations of our hearts. And again, despise not prophesying. 1. Thess. 5. 2●, that is, contemn not, neither neglect the preaching of the word.  
2. Thus the Apostle commendeth the obedience of the Galathians, that they received him as an Angel of God, Gal. 4. 14. and consequently his doctrine as angelical. Such were the Disciples of Antioch, When they heard the word they were glad, and glorified the word of the Lord, Act. 13. 48. the willing then and cheerful receiving of the word, is a glorifying, a dignifying of it, an ornament and an honour unto it.  
3. Like as he that tasteth the honey or comb, findeth a pleasantness and a delight in it: so the word of God should be sweeter to the spiritual taste, than the honey or hony-comb, Psa. 19 10. And as the thirsty ground waiteth for the rain, and drinketh it in gladly: so should the word of God be heard, as job saith, They waited for me as for the rain, job 29. 23.  
4. Christ therefore is with all forwardness and earnest desire to be heard, because he hath the words of eternal life, john 6. 68 We willingly hear men that counsel us for our worldly profit, much more when for our soul's health, and for that the contempt of the Ministers of Christ, redoundeth unto Christ himself: He that heareth you, heareth me: he that despiseth you, despiseth me, Luke 10. 16.  
There are then three sorts of men, that come far short in the practice of this doctrine: first, they which are contemners & despisers of God's word, that of an obstinate and wilful mind refuse to hear us: such were they that stopped their ears against Stephen, Act. 7. and that cast off their garments, and threw dust in the air, while Paul preached, Act. 22. 23. Such are the obstinate popish Recusants at this day. Secondly, there are others that prefer their worldly business, as the Gergasenes that because of the loss of their swine, would have Christ preach no longer among them, Mat. 8. 34. Such are they that coming to fairs and markets will not be spared one half hour from their worldly traffic to hear the word of God. Thirdly there is another sort, that come to hear but profit not: such as Ezechiel speaketh of, They hear thy words but do them not. Ezech. 33. 31. Neither do these receive the words of Christ: for though the word pierceth the ear, yet they shut the door of the heart against it. Wherefore if we willbe the true Disciples of Christ, let us neither obstinately reject his words, nor carnally refuse them, nor negligently hear them, but willingly receive them: that even as we with a bodily appetite do take our corporal food, so with a spiritual desire we receive our heavenly sustenance, which doth sustain our souls, as the other strentheneth our bodies: as Ambrose well noteth upon those words of our Saviour, Give ye them to eat, lest they faint in the way: Habes Apostoli●um cibum, manduca illum, & non deficies: You have Apostolic food eat it, and you shall not faint.  
They have known 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 uttereth of himself, as now our Mediator, the Minister and messenger of God in his human nature: for as he is God, he was neither sent of God, nor came out from him into the world. 
Our knowledge of Christ must be certain.  We learn here that our knowledge of Christ must not be wavering or uncertain, but sure and steadfast: the Apostles knew verily, etc.  
1. Saint Paul would not have us as children to be carried about with every wind of doctrine, Ephes. 4. ●4. but to be rooted and grounded in love. Ephes. 3. 17.  
2. Such constancy was in john Baptist, Who was not as a reed shaken with the wind, Mat. 11. 7. that is ready to be overturned upon every occasion: but he continued steadfast and unremovable in the confession of Christ even unto death. Saint Paul was so sure of his doctrine, that if an Angel from heaven should preach otherwise, he would hold him accursed, Gal. 1. 8.  
3. We should be in respect of our constant faith as nails surely fastened, Eccl. 12. 11. and as the pillars of the temple, Revel. 3. 12. that cannot be removed.  
4. For as God is faithful 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 certain, and we ought to be as certain of it.  
5. Two sorts of men are here reproved: first, they which suffer themselves to be seduced and corrupted in religion, and do leave their first faith. Such in Saint Paul's time were Philetus and Alexander, 1. Timoth. 1. 20. Phygell ●s and Hermogenes, 2. Timoth. 1. 15. which turned away from Paul and departed from the faith: such there are in these days, that being unsteadfast in faith, & unsettled in judgement, are carried headlong as with a whirlwind into the downfall of dangerous errors & corrupt doctrines, that fall into schism, and are infected with popish superstition. Secondly, they are here touched, that although they be not seduced or misled into any other belief, yet are not resolute and constant in that faith which they profess: but unto many our redemption by Christ▪ is as the deliverance & return of the Israelites from captivity, even as a dream, Psal. 126. 1▪ Or the story of the Gospel is unto many but as a thought or fantasy, or a tale that is told, Psal. 90. 9 So I know not how the most of the world are in a dead sleep▪ they slumber and dream in Religion, neither being certain of that they have, 
Against carnal professors  nor yet resolved against that they have not, and by God's grace I trust shall never have. Let us therefore labour to be constant, and settled, and fully persuaded in matters of faith, as builded upon a rock, that neither the wind of persecution, waves of temptations, nor the rain of strange doctrines, be able to remove us from our foundation. Ambrose saith well: Similes simus Nazaraeis, quorum capilli non defluebant, & Christus Nazaraeus erat: Let us be like the Nazarits, whose hair did not shed, such a Nazarite was Christ: that we may persevere unto the end, and be as Christ's mother: multi enim conceperunt Christum, sed non genuerunt: for many have conceived Christ, but not brought him forth: such are they which fall away from their faith.  
And believe that thou hast sent me] The Apostles would not so readily have received Christ's words, 
Doct. 4.  but that they were persuaded he came from God: so it is necessary, that the people should know and approve the calling of their teachers and Ministers before they can subscribe and give consent to their doctrine.  
1. So the Apostle allegeth out of the Prophet: How beautiful are the feet of those which bring glad tidings of peace, & c? Rom. 10. 15. before the message be received, the messenger must be approved.  
2. This persuasion brought Nicodemus to Christ: We know that thou art a teacher come from God. And that confession of the Pharisees and Herodians of Christ was true, though uttered by them in deceit and hypocrisy: We know thou art true, and teachest the way of God truly. Mat. 22. 16. A man must first have a true calling before he can teach truly.  
3. Like as David said of Ahimaaz, that came running to bring him news of Absaloms' overthrow: He is a good man and bringeth good tidings, 2. Sam. 18. 27. so must the minister have a good and lawful calling, though he be not always (as he should be) a good man, before he can be a publisher of the joyful tidings of the Gospel.  
4. Our Saviour Christ saith: Every plant which my heavenly Father hath not planted shall be rooted out. Such then as are not set of God into his service▪ but intrude themselves, can have no prosperous success in their callings.  
5. First the Ministers of God are here taught, 
The Minister must be assured of his calling.  that they should have assurance in themselves of their calling, and the inward testimony 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 service, are in some good measure enabled thereunto: as the Apostle saith, 2 Corinth. 3. 6. God hath made us 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 use those graces wherewith they are endued, to the edifying of Christ his Church: as Saint Paul again saith: If I do it willingly (that is, preach the Gospel) I have a reward. Ambrose saith: Voluntarius Minister habet praemium, coactus di●pensat obsequium: the willing Minister hath a reward, he that is forced is only employed and used. So then they which either want gifts to furnish them, or willingness to provoke them, can never be sure of their calling, nor secure of any good ensuing effect.  
Secondly, the people of God are taught to acknowledge their faithful and vigilant Pastors to be sent of God, and not to doubt of their lawful calling, the seal of whose Apostleship and ministery they find in themselves, in the fruitful and powerful effects of the Gospel, wrought in their hearts by the spirit of God. Give ye not ear then to the Papists or schismatics, that would persuade you, that ye have neither Ministers, Church, nor Sacraments: For as Saint Paul saith: We need no Epistle of recommendation unto you, etc. you are our Epistle written in our hearts, which is understood and read of all men, in that ye are manifest to be the Epistle of Christ ministered by us, etc. The spiritual comfort, increase of knowledge, edifying in the faith, sanctifying in good life, which are wrought daily in your hearts (that fear God) by the preaching of the word, are evident seals and signs of our calling. But they in whom the word of God worketh not these effects, as they are enemies to their own salvation, so they are the cause why the glorious ministery of the Gospel, is blasphemed and daily traduced, and evil spoken of by the common adversary.   

The eighth Lecture.  
NOw followeth the request itself, which our Saviour maketh for his Apostles; wherein we are to consider, first for whom he prayeth: secondly, for what.  
Our Saviour prayeth for his Apostles, which first he amplifieth à disparatis, from things diverse or opposite: I pray for them, I pray not for the world, vers. 10. Secondly, he confirmeth the same by certain 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 fruits and effects, I am glorified in them. Thirdly, from their present necessity: 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 given me.] By this Scripture it is evident, that only they which are given unto Christ, 
Christ a Mediator only for the elect.  and elected of God, have part in the mediation and intercession of Christ.  
1. So the Apostle saith: He is able perfectly to save them that come unto God by him, seeing he ever liveth to make intercession for them, Heb. 7. 25. He maketh intercession then only for them, that by him shall be saved.  
2. Thus our Saviour prayed for Peter that his faith should not fail, Luk. 22. 32. Thus he prayed for Lazarus: Father, I thank thee, that thou hast heard me, joh. 11 41. Thus still he prayeth for his own, but for the reprobate world he nowhere prayeth.  
3. Like as Zacharie saw in that heavenvly vision two Olive trees dropping oil through the pipes into the bowls of the golden candlestick, Zach. 4. 2. 3. so Christ this Olive tree doth not convey his graces unto any by the virtue of his prayers, which are as the pipes, but to those that belong to the golden candlestick of his Church. And as the precious ointment upon Aaron's head, ran down upon his beard, and to the borders of his garments, Psal. 133. 2. so Christ our head giveth influence of grace, and spirit of life only to his members.  
4. For seeing the prayers of Christ are always effectual, and he is always heard of his Father: I know that thou hearest me always, joh. 11. 42. It followeth, that the reprobate have no part in Christ's holy prayers, because they receive no benefit by them. Christ also is the Saviour of his body, Ephes. 5. 23. he guideth it by his grace, and preserveth it unto salvation. They then which are not of his body, have no interest in his death, nor part in his prayers.  
5. First, by this doctrine their error is discovered, which affirm that Christ died for all men, as well for the reprobate as for the elect; as well for judas, as for Peter and Paul: because Saint john saith, that jesus Christ is the propitiation for the sins of the whole world, 1. joh. 2. 2.  
But seeing that our Saviour vouchsafeth not to comprehend the world in his prayers, much less doth he extend unto them the fruit of his death: he would not offer himself 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 only of the elect and faithful.  whereas Christ is said to take away the sins of the world: here the world only, that is, the universal company of the elect, which are taken from all degrees and callings in the world, is to be understood, as where our saviour saith, john 14. 31. That the world may know that I love the father: he meaneth the world of the faithful: for unto the rest of the world Christ doth not show himself. john 14. 22. So Ambrose well saith, Est in electis & praescitis specialis quadam universitas, ut de toto mundo totus mundus liberatus, & de omnibus hominibus omnes homines assumpti videantur: there is in the elect and foreknown a special kind of universality, that the whole world out of the whole world, and all men from all men seem to be taken unto life.  
Secondly it may be doubted, whether herein we are bound to follow this form and precedent of Christ's prayer, to exclude some out of our prayers, and not to remember the wicked in our requests unto God. I answer that there is a special consideration to be had of this prayer which here our Saviour maketh, which in all respects cannot be followed of us, nor made a pattern of our prayers: for here our Saviour prayeth as God and man, having the perfect foresight & knowledge of every man, and according to that knowledge he directeth his prayers. In this his prayer, as Ambrose saith, 
Lib. 5. in Luc.  Et advocatus est & judex, in altero pietatis officium, in altero ensign potestatis: He is both an advocate and judge; in the one he showeth his piety, in the other his power and majesty. That prayer rather of our Saviour is set forth herein for our imitation, 
Whether the wicked may be prayed for  which he made upon the cross for his enemies: so we in charity and piety 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 money perish with thee. And unless we did see a man sin a sin unto death that is, to sin against the holy Ghost, for the which the Apostle would not have us to pray, 1. john 5. 16. which case is very rare, and hard it is to say, who is guilty of that sin: otherwise then in these cases, we in Christian charity (which thinketh not evil and hopeth the best of all) may pray for the conversion of all; yet making a difference, preferring always the Church of Christ in our prayers.  
Thirdly, this doctrine giveth unto worldly minded and carnal men a fearful caveat, 
Worldlings without the compass of Christ's prayer  that they look unto themselves, and in time turn unto God: for as yet while they are of the world, that is, profane persons, irreligious, without the fear of God, they are out of Christ's protection, and barred from his prayers, and deprived of the virtue and efficacy of his holy mediation. To them therefore be that saying spoken in the Psalm, Kiss the son lest he be angry▪ and ye perish in the way. Psal. 2. 12. Kiss the son and embrace him by faith, which is the kisses of his mouth▪ Cantic. 1. 1. and so by Christ's powerful mediation and almighty protection, we shall be preserved from perishng.  
Verse 9 
Doct. 1.  For they are thine, and all mine are thine, and thine are mine. Hence we learn, that they which are given to Christ belong unto God his Father, & the whole blessed Trinity taketh charge of them, and careth for them.  
1. So the Apostle saith, Ye are Christ's, and Christ Gods, 1. Cor. 3. 23. Al then that is Christ's, is also Gods; and as Christ is the head of every faithful man, so God is Christ's head, 1. Cor. 11. 2.  
2. Thus our saviour saith to his Apostles: The Father himself loveth you, because ye have loved me, and have believed that I came out from God. john 16. 27.  
3. Like as the father in the parable saith to his son, Thou art ever with me, and all that I have is thine, Luke 15. 31. So Christ being the heir of all, whatsoever his father hath is his, and whatsoever he hath is his fathers. Like as jacob saith concerning the two sons of joseph, Ephraim & Manasses: They shall be mine, as Reuben and Simeon are mine, Genes. 48. 5. and let my name be named upon them. v. 16. so all the children of Christ are his fathers.  
4. Our saviour showeth the reason hereof, that they may be one as we are one, I in them and thou in me, john 17. 22. 23. Because Christ is equal to his Father, and they are one God, of one power, eternity, wisdom, glory, therefore all which the son hath is the fathers.  
5. First by this doctrine the wicked Arrians are confuted, who made the son of God unequal and unlike unto his father, and their heresy was, that, suit tempus quando non fuit filius, there was a time when the son was not: for if all the fathers be the sons, and all the sons the fathers, as here our saviour saith, there can be no inequality between them; there must be the same power, wisdom, and everlasting being of them both.  
Secondly, the opinion of the Church of Rome is also refelled, which holdeth that Christ is not God of himself, 
Christ God of himself.  as the father is, but that he is God with and of his father, Rhemist. annot. john 1. sect. 3. We confess indeed that Christ is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 son of himself, but that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of himself is consonant to the scriptures. 
August. tract. 19 in joann.  john 5. 26. As the father hath life in himself, so he hath given to the son to have life in himself: if the son hath life in himself, than he is God of himself: Vitam in se habet, ut ipsa vita sibi sit ipse: He hath life in himself, and he himself is life itself to himself. It is a principle in divinity, that divina essentia nec gignit nec gignitur, The divine essence neither begetteth nor is begotten. It is the person of the son, not the Godhead, that is begotten of his father from all eternity.  
Thirdly, if they only are Gods that are Christ's, their carnal security is reproved, who flatter themselves that they belong unto God, and hope to be saved though they believe not in Christ. We see then that it is far otherwise then some imagine, that every man may be saved by that faith and religion which he professeth, and that controversies about faith are needless and superfluous. Our Saviour saith, he that honoureth not the son, honoureth not the father, 
No access to God without Christ.  john 5. 23. Whosoever then believeth not aright in the son, neither careth to know him, and walk in his ways, hath no part in God, neither can enter into life. It is therefore a vain persuasion which they have of salvation, that think to come to God without Christ. The heavens cannot be scaled without a ladder, nor entrance into the house but by the door: Christ is the door and the ladder. Stephen saw the heavens open, and jesus standing at the right hand of God, both together. Con●iteamur ergo jesum ad dextram, ut coelum nobis aperiatur, as Ambrose saith: 
De Fide lib. 3 cap. 3.  let us confess jesus at the right hand of God, that heaven may be opened to us.  
And I am glorified 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 glory. So then they which intent and seek the honour and glory of Christ, and none other, are privileged by his holy prayers, and made partakers of his intercession, and the power and virtue thereof.  
1. Hereof it is that our saviour teacheth us thus to conclude our prayers, For thine is the glory, Math. 6. 13. whereby we referring all to the glory of Christ, are assured to be heard in our petitions.  
2. Thus the Apostles praying to the honour of Christ, Act. 4. 30. so that thou stretch forth thine hand, that healing signs and wonders may be done ●y the name of thy holy son jesus: 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 housewife, Give her of the fruits of her hands, and let her own works praise her in the gates. Pro. 31. 31. the costly raiment wherewith others are clothed, redoundeth to the praise of the worker: so the graces which God bestoweth upon his faithful servants, are referred to the praise of the author.  
4. This is the cause why God respecteth not the wicked, He will not give his glory to another, Isay 42. 8. because they are enemies to God's glory, and therefore God will not give unto such the honour of his gifts.  
5. This doctrine showeth then in what miserable state they stand, 
All must be referred to God's glory which we ask in our prayers  that seek not Christ's honour, they are out of the protection of Christ's prayers. All such as blaspheme the name of Christ, and cause the Gospel of Christ to stink before the world by reason of their evil life that profess it: be it known unto them that they stand as outlaws before God, and cannot be assured either of direction to good, or protection from evil from jesus Christ. Wherhfore let us first make the glory of Christ the scope and end of all our requests and endeavours, and then we shall be sure that the Lord will hear us. This then is the cause why many fail of their requests, because they ask amiss, as james saith, Ye ask and receive not, because ye ask amiss, that ye might consume it upon your lusts. For this reason the Lord saith, he would not hide any thing from Abraham, because he would command his sons and his household after him to keep the way of the Lord, Gen. 18. 19 We are therefore assured that if we ask any thing of God with a simple heart, purposing to refer the same to his glory, that the Lord will deny us nothing.   

The ninth Lecture.  Vers. 11. And now am I no more in the world, but these are in the world, etc. 
NOw followeth the petition itself, which Christ maketh for his Apostles, that God would keep them: and of this request diverse reasons are given by our Saviour. First, from their present necessity, because Christ was to leave them concerning his humanity. Secondly, from the end or effect, that they being thus kept, might be joined together in amity and love: that they may be one, as we, etc.  
First then this truth is here delivered, 
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 heavens must receive till the time that all things be restored, Act. 3. 21. Christ is not to be expected from heaven till his second coming to judgement.  
2. Stephen saw jesus standing at the right hand of God, but in heaven: Behold, I see the heavens open, and the son of man standing at the right hand of God, Act. 7. 56 Paul also as he went to Damascus heard the voice of jesus, but speaking from heaven: for he saith: Suddenly there shone a light from heaven round about me, Act. 22. 6. Paul further saith, I saw him, saying unto me, etc. but he was in a trance in the temple: he saw him only in vision or in spirit, Act. 22. 17. as Peter saw the four cornered vessel let down from heaven, Act. 10. 11. For in both places the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Ecstasy or trance, is used.  
3. Then like as after Elias was taken into heaven, the Prophets and Disciples supposed he had been conveyed to some other place, and sought him three days but were deceived: so they which suppose to find Christ in the earth, are erroneously seduced.  
4. diverse reasons of Christ's absence in the flesh, 
The reasons of Christ's bodily absence.  in the Scriptures are alleged: first, because of the present expediency for the Church of God, joh. 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 utility: I go before to prepare a place for you, joh. 14. 2. Thirdly, the Angels said to the women: Why seek ye the living among the dead? Luk. 24. 5. It was not convenient for our immortal and everliving Saviour to be conversant still among mortal and sinful men, and to converse with those which are dead in sin.  
5. First, the Popish fantasy is here discovered concerning Christ's carnal presence in the Eucharist. For if the heavens must still receive and contain him, how can his body be out of heaven, 
Against the carnal presence in the Sacrament.  if it be always in heaven? unless they will make Christ to have many miraculous bodies: for his natural body it cannot be, which is but in one place at once. The words also of this text are evident, that Christ in his flesh is no more in the world: so that it is neither visible nor invisible here: for if either, than it were untrue that Christ saith, I am no more in the world. And therefore Origen sound writeth: Secundum divinitatis suae naturam non peregrinatur Christus, sed peregrinatur secundum dispensationem corporis, etc. sicut homo ergo peregrinatur: Christ is not a stranger or a pilgrim in his divine nature, but he is a stranger in the dispensation of his body, etc. therefore as a man he is a pilgrim and a stranger fr● us.  
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: Seek those things that are above, 
Our desires must be in heaven.  where Christ sitteth at the right hand of God, Coloss. 3. 1. Where a man's treasure is, there will his heart be, and where the carcase is, thither will the Eagles be gathered together. If Christ be our treasure, if Christ be our desire, our affections must be set upon heavenly, not upon earthly things: that we may say with the Prophet: The desire of our soul is to thy name, and to the remembrance of thee; with my soul have I desired thee in the night, and with my spirit within me, will I seek thee in the morning, Isa. 26. 8. 9  
I come unto thee] Christ's coming to his Father here, 
Doct. 2.  is by prayer: 
Our coming to God is by prayer.  so then by faithful prayer we draw near unto God.  
1. So our Saviour 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 us in prayer, and we come unto him: then specially is our conversation in heaven, as the Apostle saith, Phil. 3. 20. when our minds and affections in prayer are set upon heavenly things.  
2. Thus Peter while he prayed fell into a trance, he was rapt in the spirit, and saw an heavenly vision. Saint Paul was taken up in spirit to the third heaven, 2. Cor. 12. But these examples may seem to be extraordinary: but that of Hanna is usual to all the faithful, who is said to pray before the Lord, 1. Sam. 1. 12. And Solomon when he had made an end of that effectual prayer made at the dedication of the temple, said: These my words which I have prayed before the Lord, be near unto the Lord our God night and day, 1. King. 8. 59  
3. Like as, when the woman that had the bloody issue, came in the press behind and touched Christ's clothes, and Christ asked who had touched him; that woman only is said to touch Christ, because she did it in faith, whereas all the multitude did throng him, and many touched his clothes beside outwardly, Mar. 5. 30. 31. So although in respect of his power he be present to all, yet they which draw near unto him in faith, are specially said to come into God's presence.  
4. Because God is a spirit, and will be worshipped in spirit and truth, joh. 4. 24. they therefore do come unto God, which draw near in spirit. God being a spirit, is only discerned and appoched unto in spirit: and they only see him, whose eyes are anointed with the eyesalve, Revel. 3. 18. which is faith.  
5. This doctrine reproveth two sorts of men: first, profane persons, that have no care nor desire to enter into God's presence, which very seldom remember to pray unto God. When we hear in Scripture that David praised God seven times a day, 
Against neglect or discontinuance in prayer.  and Daniel (notwithstanding the great affairs of so large a kingdom) yet could find time thrice a day to pray unto God, what shall we think of those men that pray not seven times in so many days; nay, some not thrice in so many weeks. O good God, how is the Christian exercise of prayer neglected! as though men neither knew any God to pray unto, nor had any Mediator to pray by. The Euchites were condemned, because they did nothing but pray: but men now adays are more to be misliked, because they never pray. If they which call upon the name of the Lord shall be saved, I doubt whether they that call not upon God, can be saved. How should a man think his labour can prosper, which beginneth not with prayer? how should a man's meat do him good, that is not blessed with prayer? How can a man think, that wife, children, and servants should do their duties, not being exercised and trained up in prayer?  
Secondly, 
Against hypocritical prayers.  the prayer of hypocrites is condemned, which pray with their lips but draw not near unto God in their hearts. As the Lord by his Prophet complained of the old Israelites: This people honoureth me with their lips, but their heart is far away from me, Isa. 29. 13. such are the superstitious prayers of ignorant Papists, praying upon their beads in Latin without understanding: such are their prayers that have an ordinary stint, morning and evening to run over, having no devotion or holy feeling at all. 
Conc. 2 in Psal. 33.  Augustine saith well: Ad Deum acceditur fide sectando, cord inhiando, charitate currendo: we come unto God following by faith, desiring in heart, and running in charity: these are the feet which the Preacher biddeth us to look unto, when we come into the house of God, Eccl. 4. 17. 
Doct. 3.   
Keep them in thy name, even them whom thou hast given me, etc.] Then we have no power of ourselves to be kept from evil, but our strength and preservation must proceed from God. 
Man hath no power of himself to keep himself.   
1. So the Prophet saith: Thou o Lord, hast wrought all our works for us, Isa. 26. 12. Saint Paul saith, The Lord will deliver me from every evil work, and preserve me to his heavenly kingdom. 2. Tim. 4. 18.  
2 The Lord saith to Abimelech king of Gerar, who had taken Abraham's wife into his house, I kept thee also that thou shouldest not sin against me, therefore suffered I not thee to touch her, Gen. 20. 6. Abimelech was not preserved by his own power from the sin of adultery, but by God's general grace, which yet is much different from the grace of renovation and sanctification: for as Abimelech here, so divers of the heathen had this general grace of restraint, whereby they were kept from notorious sins, as of oppression, injustice, adultery, murder, and such like, though they wanted the true work of regeneration. David by a greater gift and grace confesseth that the Lord kept him from laying his hand upon the Lords anointed. 1. Sam. 24. 7. 26. 11.  
3. For like as Peter had sunk down into the waters, if Christ had not stayed him with his hand: so the floods of temptation are like to overwhelm us, if we be not upheld by God's grace: Our own nature is such a guide and nurse unto us, as mephiboseth's nurse was to him, that let him fall, as she fled away, and thereupon he became lame, 2. Sam. 4. 4. If we stay upon the direction of nature, we shall be deceived.  
4. For seeing all the imaginations of the thoughts of man's heart, are only evil continually, Genes. 6. 5. what help is to be expected from our nature? And lest any man should think, that it is otherwise with us now, than it was with the old world: the Apostle in himself showeth, 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 do ascribe unto man by nature great strength to apprehend that is good, to believe, to do many works morally good, contrary to the scripture: for our Saviour saith: without me ye can do nothing, john. 15. 5.  
Secondly, we are taught to depend upon God for his direction in all our actions, and to give him thanks, that he preserveth us from the great offences of the world: This was the prayer of the prophet David: te●ch me the way of thy statutes, direct me in the path of thy commandments, incline my heart unto thy testimonies, Psal. 119. 33. 35, 36. all our direction, instruction, and inclination is from God. Augustine well saith, Deus sanctum in me semper opus spira ut cogitem, compelle ut faciam, suade ut diligam te, confirma ut teneam, custodi ne perdam: 
De Ecclesiast. docum. c. 56.  Lord inspire me to think well, compel me to do well, persuade me to love thee, confirm me to hold thee, keep me not to lose thee.  
That they may be one as we are] not that there can be in every respect such union between the members, 
Doct. 4.  as there is between Christ and his Father, which is a substantial and identical union, but our uniting and knitting is in affection, not in the same substantial condition. But here is a limitation and qualification of unity, that it must have relation to God; for peace and unity, unless it be in the truth, is no true unity.  
1. Saint Paul therefore saith, 
The love of Christians must be in the truth.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, following the truth in love, Ephes. 4. 15. and S. john saith, whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I love in the truth, Epist. 2. 1. We must then love in the truth, and truth it in love: love without truth is erroneous, and truth without love is not efficacious.  
2. Thus jehu well answered jehoram, who asked if it were peace: What peace (saith he) while the whoredoms of thy mother jesabel and her witchcrafts are in great number, 2. King. 9 22. There is no peace with the wicked. So jehosophat was chastised of God, his ships were broken, because he joined himself with Ahaziah the idolatrous king of Israel. 2. Chron. 20. 37.  
3. The confederacy of the wicked is compared to the mixture of iron and clay, which cannot be tempered together, Dan. 2. 43. like unto the ropes wherewith Samson was bound, which he broke in sunder as burnt tow. jud. 16. 9  
4. For whatsoever is not of faith, is sin. Rom. 14. 23. therefore the peace of the wicked being not seasoned with faith, can not be pleasing or acceptable unto God.  
5. Let us therefore love in truth. Nothing ought more to move us to unity, then that we profess one God, one faith, one baptism. Ephes. 4. 6. nunquam vidimus trinitatem litigantem, we never saw the trinity at variance, as Augustine saith: neither ought we, that worship one God, to be at variance among ourselves.   

The tenth Lecture.  Verse 12. While I was with them in the world, I kept them in thy name. 
THese words show another reason why our saviour Christ prayeth for his Disciples, that God would finish that work which was begun in them, that as Christ had hitherto preserved them all, except only judas, so that God would keep them to the end. 
Doct. 1.  They then which are given unto Christ to be kept, 
They which are once truly grafted into Christ cannot finally fall away.  cannot possibly perish or finally be lost.  
1. So the Prophet David saith, My shepherd is the living Lord, I shall want nothing: though I walk through the valley of death, I will fear no evil, for thou art with me, thy rod and thy staff they comfort me, Psal. 23. 1. 4. He was persuaded that the sheep which were under the conduct and custody of this shepherd, could not possibly miscarry.  
2. Saint Paul was thus persuaded, that nothing could separate him from the love of God in Christ, Rom. 8. 39 and he was fully assured that there was laid up a crown of righteousness for him. 2. Tim. 4. 8.  
3. Like as none of those perished which were saved in the Ark; nor any lost of all the host of Israel, which were led under Moses through the red sea: so much more shall they be preserved which are committed to the sole keeping of Christ.  
4. The Apostle giveth the reason hereof, Heb. 7. 25. He is able perfectly to save them that come unto God by him, seeing he ever liveth to make intercession for them: Christ then is yesterday, and to day, and the same for ever, Heb. 13. 8. Therefore seeing Christ never dieth, neither of his kingdom is there any end, his sheep cannot perish, that are under his happy government: his kingdom is not as the kingdom of earthly Princes, who can no longer care for their subjects than they are in the world: but Christ the King of his Church, not only when he was in the world, but now and for ever is able to preserve those that belong unto him.  
5. First then this doctrine discovereth a popish error, that faith may be lost, and that they which believed in Christ may fall away and perish, which is contrary to the Scriptures, 
justifying faith cannot be lost.  joh. 14. 16. Whosoever believeth in him shall not perish, but have everlasting life: they that believe aright in Christ cannot be lost. Indeed an unfruitful faith, and which is in show rather than truth, may be lost; but a right faith whereby the heart is purified, and the believer justified, cannot fall away: for than they which are given unto Christ, might belost.  
Secondly, though Christ do surrender up his disciples here into his father's hand, it thereby is not gathered, as though he were not sufficient to protect them now: but our Saviour here speaketh of his visible protection in the world, in which respect he is gone from us now: but in respect of his divine power, and ever-during Mediatorship, he is always 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 provided a Princely shepherd to govern his people: that although our nursing mother be taken from us, he hath sent us a nursing father: a Baruch for a Deborah, a Moses for a Mirriam, a josias for an Huldah, which singular mercy we cannot sufficiently praise the name of God for. Wherefore blessed be God, that of his fatherly & tender care hath so provided for us; & blessed be his anointed, that he may many years govern the Church & people of God in all piety, peace & tranquillity.  
But the child of perdition] That is judas, 
Doct. 2.  which was as Augustine interpreteth, Perditioni destinatus, ordained to destruction: this than is an evident and certain truth out of the word of God, 
Some rejected from the beginning.  that the wicked and impenitent hypocrites and faithless men, were from the beginning ordained of God to destruction.  
1. This is testified Reu. 17. 8. Whose names are not written in the book of life from the beginning of the world. If they were not appointed of God unto life, nor numbered amongst the elect, than it is certain they were rejected of God, and excluded out of his kingdom from the beginning.  
2. Of this decree of perdition and reprobation, the Apostle propoundeth the examples of Esau and Pharaoh, Rom. 9 the on was hated, that is, refused of God before he was yet borne, and left to himself: the others heart according to his own wicked inclination was hardened, that in his confusion God's justice might appear.  
3. For like as the Apostle saith, In a great house there are vessels of honour and dishonour, 2 Tim. 2. 19 so is it in this great house of the world: as there are some appointed to be vessels of everlasting glory, so others are worthily adjudged to eternal shame and confusion.  
4. And the Lord doth all this for his own sake: Proverb. ●6. 4. The Lord hath made all things for his own sake, yea the wicked against the day of evil. As God is glorified in showing mercy to his faithful servants so likewise he is honoured in judging the wicked, careless, and impenitent sinners.  
5. First the opinion of those is refuted, which think that no man's end is in particular appointed of God, but that every man's state and condition dependeth upon his own will and choice. Yea some have presumed so far to say, that God not elected Paul or Peter more than judas, and so consequently not rejected judas more than Paul or Peter: but let them show us if this were so, where judas in scripture is called a chosen vessel as Paul is, Act. 9 15. or Paul the son of perdition as judas is.  
Secondly, whereas it may be objected, that if God in the beginning have cast away some, than it is needless for men to endeavour to attain to salvation, for he whom God hath decreed shall be damned cannot possibly be saved. To this objection I answer: first, that by this reason if it concluded any thing, God's prescience and foreknowledge is as well overthrown, as his decree of predestination: for he foreseeth all things that shall come to pass in the world, neither can any thing be otherwise disposed, than he hath foreseen. Secondly, if that God's decree were known in particular, who shall be damned, who saved, then indeed it were in vain for any man to strive against God's decree: but seeing that no man can know his election, 
The doctrine of Predestination a spur to godliness.  but by his works and fruits of faith, every man must labour thereby to make his election sure, as S. Peter exhorteth, 2. Pet. 1. 10. God condemneth none but for his sins, the faithful and believers he condemneth not, but such as judas, hypocrites, and unfaithful men unto Christ. Wherefore seeing there are some children of perdition, but such as are given over to a reprobate sense, and are past feeling, and are destitute of the spirit: we therefore so many as God shall call, should labour for grace, that we may by our faith, virtue, knowledge, love, conscience, and by other fruitful works be assured that we belong unto election, and are not of the forlorn sort. And as Saint Paul saith: Will't thou be without fear of the power? do well, Rom. 13. 3. So he that will be without fear of everlasting perdition, let him seek to please God, and walk before him by a lively faith.  
That the Scripture might be fulfilled] It is then impossible, 
Doct. 3.  that the word of God should fail; but whatsoever is declared in the Scripture, shall most certainly be fulfilled.  
1. So our Saviour saith: It is more easy that heaven and earth should pass away, 
The certainty of God's word.  than that one tittle of the Law should pass away, Luk. 16. 17. Yea he saith further: heaven and earth shall pass away, but my words shall not pass 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 have I called my son, and vers. 17. Then was that fulfilled, which was spoken by the Prophet jeremy, saying, In Rama was a voice heard, etc. and in many other places the Apostles show the accomplishment of the ancient Prophecies in our Saviour Christ.  
3. Therefore are Gods words compared to silver seven times purified in the fire, Psal. 12. that as nothing is lost of pure silver, being now thoroughly tried, but every part thereof is laid up safely: so the words of God being most pure, are preserved in heaven: as the Prophet saith: Thy word endureth for ever in heaven, Psalm 119. 89.  
4. The reason of the steadfastness 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 variableness with God, or mutability, ●a. 5. 17  
5. First then this doctrine teacheth us, that we should rely upon the credit of God's word: that whatsoever we there find to our comfort, edifying or instruction, we should as steadfastly believe it, as if God spoke unto us from heaven. And although in particular the promises of God are not made to us, yet are they most certain: as here is no Scripture rehearsed, wherein judas was declared to be a child of perdition; but there is relation to those general predictions against the wicked. As Psal. 69. 26. Let them be put out of the book of life, and let them not come into thy righteousness. 
God's foreknowledge not the cause of men's works.   
Secondly, we must not think, that the prediction of the Scripture was the cause of judas perdition, as though God's prescience imposed a necessity upon men's actions. 
De Predest. lib. 1. cap. 15.  But as Augustine well saith: Des praescientiam non cogere hominem ut talis scit, qualem praescivit Deus, sed praescire talem futurum, qualis futurus erat, quamuis sic non cum fecerit Deus: God's prescience forceth not a man to be such as he is foreseen, 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 unto thee, and these things speak I in the world, that they might have my joy fulfilled in them] This is alleged as another reason, why our Saviour maketh this prayer in the hearing of his disciples; not for any necessity which he had, but for the comfort of his disciples that heard him: for the hearing of God's word bringeth true joy and comfort.  
1. So our Saviour saith elsewhere, 
God's word worketh true comfort.  joh. 6. 4. These things have I told you, that when the hour shall 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 Saviour having prayed for Lazarus, said: Father, I thank thee because thou hast heard me, I know that thou hearest me always, but because of the people that stand by, I said it, that they may believe that thou hast sent me.  
3. Like as Peter, though he had laboured all night and caught nothing, yet was encouraged to let down his nets again, after Christ had bidden him to let them down to make a draft, because he knew he should not any more labour in vain, Luk. 5. 5. so the Apostles here conceived great joy, being themselves eare-witnesses of Christ's prayer.  
4. The reason may be gathered out of our saviours words, Mat. 24. 25. Behold, I have told you before: that is, being warned before of dangers, we are better prepared to bear them when they come, and being afore assured of God's assistance, we conceive the greater joy in our deliverance.  
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 work such great joy and comfort, judge ye what a great benefit they are deprived of, which are ignorant of the word, and are not acquainted with God's promises, neither know the familiar and earnest prayers and requests which Christ maketh unto God for his Church. And as Saint Paul saith: Whatsoever things are written, are written for our learning, that we through patience & comfort of the Scriptures might have hope, Rom. 15. 4. No marvel then if men ignorant of the Scriptures, and not being acquainted with Christ's comfortable words, are void and destitute of all true joy and comfort in their afflictions. David saith: I remembered thy judgements of old, O Lord, and received comfort, Psal. 119. 52. that is, he found comfort by meditating of the examples of God's mercy and justice declared in his word. Their case therefore is much to be pitied, that either wilfully contemn, or carnally neglect the reading & meditating in God's word, which is called by the Apostle, the sword of the spirit, Ephes. 6. 7. Like as then a soldier set in the midst of his enemies, without his sword and other warlike weapons, is in danger to be devoured and destroyed of them: even so as much unable is a Christian to stand against the temptations of Satan, being not armed spiritually with the knowledge of the word: which, as one well saith: Si tribularis, consolatur te, si laetaris, accumulat gauda●; si iracundus es, mitigat te; si paupertate deprimeris, erigit te: If thou art afflicted it doth comfort thee: if thou be merry, it addeth to thy joy: if angry, mitigateth thy mood: if pressed with poverty, doth raise thee up.   

The eleventh Lecture.  Vers. 14. I have given them thy word, and the world hath hated them. 
NOw followeth another reason of our saviours prayer for his disciples, taken from the great perils which they are subject unto, and their enemies which are set against them, which are the world: that is, the generation of the wicked. vers. 14. and evil or sin, which is ready to catch hold upon the best in this life, from the which he desireth them to be kept, vers. 15.  
In this verse two reasons are given of the hatred of the world▪ because they have the word and profess the truth, because in respect of their righteous life, they show themselves not to be of the world: for these two things the world cannot abide, Truth and innocency.  
By the world here, neither the whole company of men comprehending both good and bad, is understood: as it is sometime taken, as Heb. 1. 6. When he bringeth in his first begotten Son into the world: nor yet for the number of the faithful, which are also called the world, joh. 1. 29. Behold the lamb of God, that taketh away the sin of the world: but the universal company of the wicked only is here insinuated. As 1. joh. 5. 19 The whole world lieth in wickedness.  
We are here then taught, 
Doct. 1.  that the faithful in this life are hated for the word of God and the truth's sake: 
The faithful hated in the world.  for nothing is more irksome or unpleasing unto them, than God's word.  
1. As the Prophet Isay speaketh of the people of his time: They would not hear the law of the Lord, which said unto the Seers, see not: and to the Prophets, prophesy not unto us right things, etc. prophecy errors.  
2. Thus Ahab hated Micaiah, because he spoke the truth unto him, and flattered him not, 1. King. 22. 8. For the same cause did Herodias procure john Baptists death, because he would not dissemble with her in her sin, Mark. 6. This was the cause of Saint Paul's trouble at jerusalem: they objected against him, that the did teach against the law, and the temple Act. 21. 28.  
3. Like as the Philistims strived with Isaac's servants for the wells of water which they had digged, especially for one well of living or springing water, Genes. 26. 19 so do the children of the world contend with the faithful about the waters of life, which issue from the word. Therefore our Saviour 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 inflameth the wicked, it maketh them to rage and fume as though they were mad: as the people that could not endure to hear Saint Paul, but cast off their clothes, and threw dust in the air, Act. 22. 23.  
4. The reason is evident: Every one that evil doth, hateth the light, neither cometh to the light, lest his evil deeds should be reproved, joh. 3. 20. The wicked cannot endure to be reproved, and therefore they abhor the word that discovereth them: they are angry with the looking glass that bewrayeth the wrinkles and spots of their face: and as mad men that fall upon their physicians that come to do them good: like as the man that had an evil spirit, ran upon those that came to adjure him, Act. 19 16.  
5. First we see what we are to judge of those, and what they are to think of them selves, 
A dangerous thing to hate the servants of God.  which do hate any for their profession sake, or do repine at God's ministers because of their admonitions, they are by the sentence of Christ, of the world. A fearful thing it is when a man spurneth against the admonition 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 rashness in showing his treasures to the king of Babel's servants, said, the word of God is good which thou hast spoken, 2. Ki. 20. 9 Secondly, they whom God hath called to the profession of his word, must prepare themselves to bear many scoffs, taunts, and crosses in the world, and to be hated for Christ's sake. Our Saviour was no sooner baptised and entered into his holy vocation, but presently he is assaulted and tempted of Satan. Math. 4. The dragon is ready to devour the child as soon as the mother is delivered of it. Revelat. 12. 4. And Satan even in our new birth would devour us, and choke us in the beginning. Origen well noteth upon the 17. of Exodus, that presently after the Israelites had eaten of Manna, and drunk of the rock, than began the battle 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 begun to eat of the bread of heaven, make thyself ready for war.  
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 live; but of the world (if we will be Christ's) we must not be.  
1. What it is to be of the world, the Apostle showeth: Love not the world, nor the things of the world: If any man love the world, the love of the father is not in him, 1. joh. 16. To be of the world then, is to love 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 Sodom, For he was vexed with the unclean conversation of the wicked, 2. Pet. 2. 7. Nehemiah though he was in the king of Persia his court, and waited upon his table, yet his heart was at jerusalem. Nehem. 2. 3. Daniel though in the land of captivity, yet opened his window to jerusalem, Dan. 6. 10.  
3. Like as the Dove being sent out of the Ark, finding no rest for the sole of her foot, returneth thither again, Gen. 8. As the marines', though in the midst of the sea in body, yet in wish and desire are in the haven, Psal. 107. 30. so though we are in the world, yet our desire and affection must not be upon it.  
4. For the world passeth, and the lust thereof, 1. john 2. 17. therefore it is in vain to settle our desire upon vain and transitory things; and where our treasure is, there should be our heart: we should seek those things which are above, 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 go otherwise out of the world, than God hath appointed: as they do, which pretending corruptions of the place, where they live, do break out into schisms, & separate themselves from the fellowship of Christ's Church: we must not thus go out of the world, but rather leave it by the sequestering of our desire, them separating of our bodies. The Apostle saith, Have no fellowship with the unfruitful works of darkness, but reprove them rather, Ephes. 5. 11. thus shall we not be of the world, though we live in it. Peter and john refused not to go up to the temple 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 chaff that I be not such, not the flore lest I be nothing.  
Secondly, 
3. degrees of worldly men.  if we will assure ourselves that we be Christ's, we must be like him: as he is not of the world, so neither must we: neither to set our desire upon the world: for if we be risen with Christ, we must seek those things that are above, Col. 3. 1. nor to fashion ourselves to the world, Rom. 12. 2. as many do which conform themselves to the custom of the world, nor to war 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 keep them from evil. It is not then lawful for the servants of God, in regard of the great miseries and travels of this life, to wish presently to be out of the world, but rather to pray unto God that they may be kept in the world, and that their life may be preserved to serve God and live unto his praise.  
1. The Church of God thus complaineth, Thou hast abated my strength in the way, and shortened my days: and I said, O my God, take me not away in the midst of mine age, Psal. 102. 23. 24. The faithful desire rather that their days may be prolonged to God's pleasure.  
2. It was the foolish wish of the murmuring and disobedient Israelites: Wold God we had died in the land of Egypt, or in this wilderness would God we were dead, Num. 14. 1. job also herein showed himself impatient: Why died I not in the birth, why died I not when I came out of the womb, job 3. 11. Neither was Elias that great prophet altogether blameless, who being persecuted of jesabel, was weary of his life, and desired to die, and said, It is enough O Lord, take away my soul, for I am no better than my fathers, 1. King. 14. 4.  
3. Like as the unprofitable servant is reproved, because he hid his talon in the earth, and put it not forth to advantage: Math. 25. 25. so they are unprofitable, which desire their bodies (before their time) to be raked up in the earth, and not to live to set forth God's glory. Like as it were a foolish course, when as house is decayed and droppeth through, to pull it quite down, and not to seek to repair it rather: so is it with them that would have their crazy bodies, broken with the cares and troubles of this life, to be wholly dissolved, rather than to be strengthened with grace against temptation.  
4. The reason, why we should not desire to be taken out of this world, but to be kept from evil in the world, the Prophet showeth: I shall not die, but live and declare the works of the Lord. Psal. 118 17. Be beneficial to thy servant, that I may live and keep thy word: Psal. 119. 17. The desire which we have unto God's glory should make us willing to continue in God's service among the living.  
5. First: 
Life not corruptly to be desired.  by this doctrine two corrupt affections are discovered: the one, when any man desireth life with a corrupt mind, as that he may live to grow rich, or to increase in honour, or to be revenged of his enemy, or such like: as Ambrose noteth upon those words: 
Serm. 20. in Psal. 119.  Psal. 119. 154. Quicken me because of thy word: Alius propter divitias vivere cupit, alius propter filios, hic propter verbum vivificari cupit: One desireth to live because of their riches, another because of their children, but the Prophet only would live for God's word sake.  
The other affection reproved, 
Against a preposterous desire of death.  is when one waxeth weary 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 dissolved and to be with Christ is a good affection: so that our particular in seeking our own perfection yield to the general in furthering the Church's 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 flesh for the furtherance of the Church's joy. Phil. 1. 23. 24.  
Likewise we are taught by this rule, when affliction cometh, and temptation assaileth us, to pray rather for strength to resist, then for riddance, not at all to feel it: Saint Paul praying, that the temptation might depart from him which he felt in his flesh, was not therein heard, but received this answer, my grace is sufficient for thee, for my power is made perfect through weakness: Our Saviour prayed for Peter, not that he should not at all be winnowed of Satan, for how then should he come forth as clean wheat, but that his faith fail him not, Luk. 20. 31. Saint Paul also saith, that he was delivered from the mouth of the Lion▪ from the cruel rage of Nero the persecuting Emperor: but he was not sure so to be delivered still from external persecution: but he saith confidently: The Lord will deliver me from every evil work, & preserve me unto his heavenly kingdom, 2. Timoth. 4. 18. He was sure to be kept from evil, as here our Saviour prayeth for his disciples but not to be delivered from the troubles of the world: and the same also is the hope and confidence of every faithful man.   

The twelfth Lecture.  Vers. 16. They are not of the world, as I am not of the world.] 
THis verse was repeated before vers. 14. that which was there observed shall not need to be rehearsed again: only this shall be now considered: that the Scriptures are so tempered, that to our capacity, and for our profit some special matters and sentences are again remembered.  
1. So Saint Paul saith: It grieveth me not to write the same things unto you, and for you it is a sure thing, Philip. 3. 1.  
2 Sometime repetitions are used as ornaments and graces to the spiritual songs, as Psalm. 136. this clause (for his mercy endureth for ever) is repeated in every verse, as the ground of that Psalm, and well setting forth the heavenly melody thereof. 
Why the Scripture useth repetitions.  Sometime repetitions are used for the stirring and lifting up of the affections: as Psal. 135. vers. 1. Praise the name of the Lord, praise him: vers. 3. praise the Lord. These exhortations are again uttered, that our affections should be more vehemently touched with a desite to praise God. Sometime for doctrine sake, and our better instruction and understanding some hard matters, and sentences are often opened, and for our better remembrance iterated: as our Saviour repeateth and expoundeth to his Apostles the parable of the seed, Mat. 13.  
3 Therefore the words of the wise are compared to nails, that are sure fastened, and driven up to the head, Eccles. 12. 11. So is it, when doctrine is thoroughly applied: The word of God is as silver seven times purified in the furnace, Psal. 12. 7. The foroace is our heart, where the word of God by fruitful meditation must be tried, till it become silver, and be made profitable to us. And as the clean beasts did chew the cud, that is, they did again eat and mince the meat received: so by often rehearsing and meditating, the word of (God as our spiritual food) must perfectly be digested.  
4. The reason hereof is, our dullness of hearing, and weakness of understanding, as the Apostle showeth to the Hebrews: Whereas concerning the time ye ought to be teachers, ye have need again 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 upon precept, line after line, Isa. 28. 10.  
5 First, though the spirit of God, that best knoweth how to sit our affections, useth repetitions: 
Of vain and idle repetitions.  yet this is no warrant for men to use vain tautologies and rehearsals of the same things, either in prayers or preachings: which are of three sorts; either of negligence proceeding from looseness, when men toss and tumble up and down the same things often in their indigested prayers. Such were the long and irksome prayers of the pharisees, Mat. 23. 14. Either they are for ostentation, such as were the tedious acclamations of Baal's Priests, who did cut also and launch themselves with knives▪ having nothing in their mouths from morning to noon, but these words: Baal hear us. Such were the tedious Church songs used in popery, full of long and vain repetitions, and dismembered sentences: which use (I fear me) is not altogether left in the service and songs of some Cathedral churches to this day. Some vain rehearsals do show superstition: as the heathen did think to be heard for their much babbling, Mat. 6. 7. So were people taught in popery to say over upon their beads so many Pater nosters, ave Maries, so many Creeds, as though the often saying of them had a more holiness, and added a greater efficacy unto them. Wherefore all these kinds of fruitless repetitions are held to be vain and not at all grounded upon Christ's example.  
Secondly, we are taught, that where the Spirit of God especially commendeth unto us any doctrine or sentence in Scripture, it should so much the more of us be carefully remembered. Hereof it is, that so often in the Psalms do we find this word Selah, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Of the word Selah used in the Psalms.  which is derived of a word, that signifieth to lift up: which was a note of singular attention to mark what was contained in the verses so marked, and that the voice should be exalted and lifted up in the singing. Hierome out of Origen reporteth diverse acceptions and take of this word: the Septuagint, Theodotian and Symmachus, interpret it Diapsalma, the change of the tune or song: Aquila and the fifth edition, semper, always: the sixth edition, iugiter, infinem, continually, or to the end. 
Hierom.  Whereupon Hierome giveth this note: 
Marcelia.  Ex quo animaduertimus, hoc verbum docere, 
Tom. 4.  sempiterna esse quae dicta sunt: whereby we mark, that this word showeth, that the things uttered are eternal, that is, for ever to be remembered. So should we continually remember the holy instructions so carefully commended in Scripture: as this here twice beaten upon by Christ, that we should not be of the world, as Christ is not of the world. That these and the like holy precepts and counsels, we should, as the wise man saith: bind them to the neck, and write them upon the table of our heart, Prou. 3. 3. that is, keep them most diligently, as precious and costly jewels.   

The thirteenth Lecture.  Vers. 17. Sanctify them with thy truth, thy word is the truth. 
AS hitherto Christ hath prayed for the preservation of his Apostles, so now he moveth his Father by these his heavenly prayers for their sanctification: which is of two sorts, either general, to be sanctified by the word of God, that is, made truly obedient to his will, as every faithful man must be: or special, in making them able and sufficient for their calling, whom now he sent upon his embassage into the world, ver. 18. Then, the reason and ground of this request is showed, which is the sanctification of himself, vers. 19  
1 Here then by this Scripture it is evident, 
Doct. 1.  that our hearts and affections are reform, sanctified, consecrated unto the will and service of God, only by the truth revealed in his word. So saith the phet: 
The word of God only converteth.  Wherewith shall a young man redress his way, in taking heed according to thy word, Psal. 119. 9 the reforming and redressing of our ways is wrought by the word of God. The Apostle also saith, that the Scriptures are profitable, to teach, to improve, to correct and instruct in righteousness, 2. Tim. 4. 16.  
2. The Prophet David herein showeth his own experience: I understood more than the ancient, because I kept thy precepts▪ I have not declined from thy judgements, for thou didst teach me, Psalm. 109. vers. 100 102. Zacheus, by the voice of Christ was converted, and of a mere worldling made the child of Abraham, Luk. 19 8. So was the Eunuch converted by the preaching of Philip Act. 8. and Lydia by hearing of Paul, Act. 16.  
3 Neither were the waters of jordan so wholesome to cure Naamans' leprosy, 2. King. 5. 14. nor the pool of Bethesda to heal the lame, john 5. 3. nor the lump of figs Hezechiah's sore, 2. King. 20. 7. as the word of God is sufficient to purge all our spiritual diseases. There is nothing searcheth, purgeth, and purifieth, as God's word doth: 
Mat. 3 11.  as a fire it consumeth the stubble of men's affections: as a sword it cutteth off the putrified parts: 
Col. 4. 6.  as salt it seasoneth that which is otherwise unsavoury. 
Heb. 4. 12.   
4 For the proper work of faith is to purify our hearts, Act. 15. 9 which is as the eye salve of the soul, by the anointing whereof our spiritual blindness is cured. Reu. 3. 18. which faith is wrought in us by the hearing of the word of God, Rom. 10. 17.  
5 First, in that our Saviour saith: thy word is the truth. We are taught, that all truth necessary to our sanctification and salvation is contained in the Scriptures: contrary to the doctrine of the Church of Rome, 
All truth necessary to salvation to be found in Scripture.  who hold many traditions necessary to salvation, not expressed nor revealed in the Scriptures. And lest they might have this evasion, that there is some part of God's word unwritten, beside the Scriptures. Our Saviour himself sendeth us to the Scriptures: Search the Scriptures, for in them you think to have eternal life, and they are they which testify of me: but ye will not come unto me, that ye may have life. If the Scriptures than declare Christ, and Christ giveth life: and if in the Scriptures we may find eternal life, what other doctrine is necessary to salvation, beside the truth revealed in the Scriptures?  
Secondly, if the word of God do sanctify us, than they are unprofitable 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 than flint or stone. God's word is as his pen, as Ambrose well saith upon these words, Psa. 45. My tongue is the pen of a ready 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 soul, and discovereth the errors thereof, and writeth there the graces of God's spirit. If God's pen than cannot grave his will in men's hearts, no other writing can do it.  
Verse 18. As thou didst send me into the world, 
Doct. 2.  so have I sent them into the world. Now followeth the special sanctification of the Apostles to their office: Christ sendeth them into the world, and whom he sendeth, he furnisheth with all graces needful for that function, wherein they are employed.  
1 Therefore the Apostle alleging out of the Psalm saith, 
God sendeth none but enabled with gifts.  he hath ascended up on high, etc. and hath given gifts unto men, etc. he therefore gave some to be Apostles, some Prophets, some Evangelists, some Pastors, some Teachers, Ephes. 4. 8. 11. God hath not only appointed these callings and offices in his Church, but hath also given gifts answerable, to some Apostolical, to some Prophetical, to other Pastoral and Doctoral gifts.  
2 Thus Moses was furnished of God, both with the power of miracles, and the gift of utterance: 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 coal from the altar, Isa. 6. 6. Our saviour Christ in his baptism received the holy Ghost descending upon him in the likeness of a Dove, Mat. 3. The Apostles, before they were dispersed in the world to preach the Gospel, were assisted by the holy spirit, which came upon them in prayer in the likeness of fiery cloven tongues.  
3 For to send an unfit messenger, not enabled with gifts, is as if one should send a lame man of his errant: He that sendeth a message by a fool (that is, one that is unwise, and not qualified with gifts) is as he that cutteth off the legs, Pro. 26. 6. The Prophet Isay compareth such messengers to dumb dogs, that delight in sleeping, Isay 56. 10. A man will not keep a dog to watch his house, that will not bark at a thief: neither are the blind fit to be watchmen, as the prophet saith in the same place; their watchmen are blind: no more is it fit that they should be ignorant that watch over other men's souls, or slothful or negligent that have the charge over others.  
4 By this distribution of gifts to his members, our Lord and Saviour showeth his great victory and triumph: That being ascended, he hath led captivity captive, and despoiled his enemies, and divided the spoil among his faithful servants: so that the diversity of graces and gifts in Christ's Church, redoundeth to the glory of out victorious Captain. And again, as the Lord hath appointed the end, the gathering together of the Saints, the edification of his body, Ephes. 4. 12. so likewise he hath ordained the means to that end, the necessity of gifts working thereunto.  
5 First, by this Scripture are reproved all they which intrude and thrust themselves into the office and calling of Ministers, being not with gifts thereunto enabled; certainly let such know, that they are not of Gods sending: they either run then of themselves, not called of God, or sent, as the tars were sown of the envious man, who envieth the profit & feeding of Christ's flock. The people must needs be blind, where their guides are blind, as our saviour saith: they be blind leaders of the blind, Mat. 15. 13. 
Ad Furiam.  For as Hierom saith, detrimentum pecoris, ignominia pastoris: The wants of the shepherd, are the woes of the flock. The poor flock of Christ pincheth and smarteth for the ignorance and negligence of their pastors.  
Secondly, we are taught to give thanks unto God for those excellent graces which he bestoweth upon his Ministers: as this Church of England shineth with a great number of such stars, that I think no Church in the world may be compared to it. Let us therefore praise God for such, as the churches did for Paul: They glorified God for me, Gal. 2. 23. and pray earnestly unto God to increase the number of them that the Lord of the harvest will vouchsafe to send forth labourers into his harvest, Mat. 9 38.  
Verse 19 
Doct. 3.  And for their sakes sanctify I myself, that they also may be sanctified through the truth. We see then that Christ is the sanctifier of his Church, and that he hath received all graces and riches of the spirit only to enrich us.  
1. So the Evangelist saith: 
All gifts derived unto the Church by Christ.  Of his fullness have we all received, and grace for grace. john 1. 16. Christ is a full vessel, the overflowings whereof do fill all his members. The Apostle also saith, Christ gave himself for his Church, that he might sanctify it and cleanse it, Ephes. 5. 26.  
2 Thus was Paul called and sanctified by Christ: Neither received I it of man, neither was I taught it, but by the revelation of jesus Christ, Galat. 1. 12. Thus the Angel Christ gave unto john a little book which he did eat, and thereby prophesied, Reu. 10. 11.  
3 Christ is the Olive tree that standeth before the ruler of the whole earth, and emptieth itself by the pipes and conduits of his word into the golden candlestick of his Church, Zach. 4. He is the head, from whence the body receiveth life and power, 
Ephes. 4. 16.  as the Apostle saith: Let us in all things grow up unto him, which is the head, even Ch●ist, by whom all the body being coupled and knit together, according to the effectual power, which is in the measure of every part, receiveth increase of the body, etc.  
4 For without a Mediator no grace is derived from God unto man: like as the nurse suckleth the child by the mean of her breasts, a part of herself. As the mind imparteth not her secrets, but the words and voice: so Christ is God's eternal word to make known his will; he by his incarnation, as the nurse by her breasts, doth convey unto us heavenly grace. The book of God's secrets could not be opened, till the Lion of the tribe of juda had obtained to open it. Reu. 5. 3. 5.  
5 First, in that Christ sanctifieth himself, he is manifested to be perfect God, who hath the fountain of grace and life in himself, who needeth not by an other to be sanctified as man doth, but the fullness of the Godhead dwelleth bodily in him, Col. 2. 9 that is, essentially & substantially: for God giveth him not the spirit by measure, john 3. 34. as to others. Secondly, Christ had no need of the grace of sanctification for himself, but to sanctify us. Christ therefore was borne, died, rose again, ascended, not for himself, but for us: he merited not to himself; 
〈◊〉 merited not for himself.  but all the fruit of his merits redound to us, contrary to the doctrine of the Church of Rome, who teach that Christ merited for himself. Ambrose toucheth this point well: 
Lib. 5. de fid. cap. 7.  Ad hoc natus est Christus, ut faceret creaturam, nec enim sibi nativitas sua proficit, sed nobis; quia non eguit nasci, erat enim in Deo qui processit de Deo: si ergo nativitas prima illi non profuit multò minus secunda. Christ was borne to this end, to make the creatures; for his nativity did not profit himself, but us; he needed not to have been borne or begotten, for he was in God that proceeded from God: if then his first nativity did not profit him, much less his second. As Christ was everlastingly begotten of God, not for himself, but for the creation of the world; so he was borne in the fullness of time, not for himself, but for our redemption.  
Thirdly▪ here may every one learn, how to know himself to be a true member of Christ's body▪ namely by his sanctification: for as S. Paul saith, If the first fruits be holy, so is the lump; if the root be holy, so are the branches, Rom. 11. If then we be grafted into the true vine, the life of the tree is in us, and the spirit of sanctification doth quicken us: and as Christ did sanctify himself, so are we sanctified by him. He than that hath not the spirit of Christ, whereby he should be sanctified, is not his.   

The fourteenth Lecture.  Verse 20. I pray not for these alone, but for them also which shall believe in me. 
NOw followeth the second part of our saviours prayer for his Church, namely, for those which would afterward believe in him unto the world's end. First it is showed for whom he prayeth, ver. 20. then what he prayeth for: first for their unity and perfection in this life, from vers. 20. to 24. Secondly, for their everlasting salvation, from vers. 24. to the end.  
First we learn▪ that to our great comfort the provident care and merciful love of Christ is extended, 
Doct. 1.  not unto that age only then present, 
Christ prayeth for all believers to the end of the world.  but to all the company of believers in all ages, so long as the world endureth.  
1. So our Saviour saith. Other sheep I have also, which are not of this fold, them also must I bring, and they shall hear my voice, and there shall be one sheepfold and one shepherd, john 10. 16.  
2. Of this sheepfold were the Eunuch, Acts 8. Cornelius, Acts 10. Lydia, Act. 16. that were comprehended under this prayer of Christ, and by the holy virtue and force thereof converted to the faith, and gathered unto Christ's sheep.  
3 For like as the waters of jordan came not together, till all the people of Israel were clean gone through, jos. 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 jerusalem, cried, Hosanna, save us Lord. Mat. 21. 9 so both the faithful people before the incarnation of Christ, and the Church also succeeding, have their part of salvation in him.  
4 For as the Apostle saith, speaking by way of comparison of the fathers under the law: God providing a better thing for us, that they without us should not be made perfect, Heb. 11. 40. So also God hath provided for all believers which should follow in the world, that without them, no not the faithful which then lived, could be complete and perfect: seeing we all make but one body in Christ, which is not full and complete, if any of the parts and members thereof be wanting.  
5 First, this is a great comfort to as many as do believe in Christ, that our blessed Saviour hath prayed for them, and they are all comprehended in his prayer. Let not any man say, would God that I had lived in Christ time, that he might have laid his hands upon me, and prayed over me: that I might have seen him, and heard him speak. What would we more? Christ hath prayed for us, and by this his prayer we live and are preserved. Was Thomas only blessed, because he thrust his hand into Christ's side, and felt the print of the nails? Did not our Saviour pronounce all those also blessed, that have not seen, and yet have believed, joh. 20. 29.  
Secondly, we are taught by this example of our Saviour, that we should not only care for the present age, but as much as in us lieth provide for posterity, when we are gone. As the Lord testifieth of Abraham: I know he will command his sons and his household after him, that they keep the way of the Lord, Gen. 18. 19 he had a care to transmit over to his posterity the true worship of God. 
Care of posterity.  So Saint Peter saith: I will endeavour always, that ye may be able to have remembrance of these things after my departure, 2. Pet. 1. 15. So should Christian Princes and Magistrates, faithful Ministers and godly Parents lay such a foundation while they live, that their subjects, people, and posterity may fear God when they are gone. Many parents themselves are well affected to religion and godliness, but they are careless of their children. Such an one was Ely, that himself fearing God, had no great care to plant the same in his children, suffering them to have their own mind. Ambrose saith well: I●rsa partus suos ad sui fingit similitudinem, tu filios instituere tui similes non potes? The Bear 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 unto thee in good things?  
Which shall believe in me through their word] By the word then and preaching of the Apostles, 
Doct. 2.  men are brought to faith and belief.  
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 attentive hearing received, is that which engendereth faith.  
2 There was reading of the Scriptures usually upon the Sabbath in Nazareth, but till Christ preached unto them, and opened the Scripture, they understood it not: but then hearing him preach: They all bare witness, (and gave consent to his doctrine) and wondered at the gracious words which proceeded out of his mouth. The Eunuch did read in the Prophet Isay, but he understood him not, neither believed, till Philip had expounded the Prophet to him, Act. 8.  
3 Like as a medicine helpeth not, unless there be also a skilful man to apply the same, and give direction how it should be used, as the Prophet joineth them both together: Is there no balm at Gilead, is there no Physician there? jer. 8. 22. it profited not to have precious balm, without a Physician, that should prescribe the receipt thereof: So the word of God worketh not that effect, where by preaching it is not applied. The Samaritans said to the woman: We believe now, not because of thy saying, for we have heard him ourselves, joh. 4. 42. The reading of the Scripture is like the bare and naked report of the woman; the preaching is as the powerful hearing of Christ himself.  
4 For the word of God (the Spirit working by it) doth in preaching declare itself to be mighty in operation, and sharper than a two edged sword, which entereth thoroughly unto the dividing asunder of the soul and the spirit, the joints and the marrow, and is a discoverer of the thoughts and intents of the heart, Heb. 4. 12. This operation t●● Apostle ascribeth to the word preach If they all prophecy, etc. the secrets of his heart are made manifest, etc. 1. Cor. 14. 25.  
5 First, if the word of the Apostles have this property to beget faith, than we need not marvel, 
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 dumb and unpreaching ministery, or else men's traditions are preached and urged, and not the word of the Apostles only, as in the Romish Church. Such doctrines the Apostle saith, they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a show of wisdom: but they are of no value, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: upon which words Ambrose saith: Religio appellatur, cum sit sacrilegium, quia, quod contra authorem est, sacrilega ment inventum est▪ It is called religion, being a sacrilege: for whatsoever is against the author, showeth a sacrilegious mind of the inventor.  
Secondly, whosoever is a contemner and neglecter of the word of God, cannot possibly attain unto faith or belief. If any man (as jehoiakim) deface the Scriptures, who caused the book to be cut and mangled, and then cast into the fire, jer. 36. 23. or stop their ear against it, as the jews against Stephen, Act. 7. or prefer worldy matters before it, as the Gergesenes, Mat. 8. 34. they may live long enough before ever they shall meet with faith. For the wise man saith: If thou seekest for her as silver, etc. thou shalt find the knowledge of God, Prou. 2. 4. 5. They then which seek not for her, shall not find her.  
That they all may be one, 
Doct. 3.  as thou o Father in me, and I in thee, etc. that they also may be one in us] Our Saviour prayeth here for the union and communion of Saints; their union with God, their communion among themselves. Whereby this is gathered, that we cannot be one among ourselves, unless we be one with God: they cannot have peace in the world, that are not at peace with God.  
1 Therefore the Angels thus sing in that their heavenly song: Glory to God on high, peace in earth, Luk. 2. 14. The way to obtain peace in earth, is to give glory to God in heaven.  
2 David first reconciled himself to God: I acknowledged my sin unto thee: then he is assured of the love and favour of his Church: therefore shall every one that is godly, make his prayer unto thee, Psal. 32. 5. 6. then the faithful will be ready for their parts to give thanks unto God for him. The contrary appeareth in Cham, who first being cast off from God, and separated by his sins, which he felt heavier than he could bear, findeth no comfort in earth, he was afraid, lest every one that met him, should kill him, Gen. 4.  
3 Christ saith: Have salt in yourselves, have peace one with another, Mark. 9 50. We must first be inwardly seasoned with the salt of God's grace, before we can have peace without: God's grace is the salt, peace is the sweet relish or savour, that followeth upon this seasoning. The Prophet David saith: They came about me like Bees, and are quenched as a fire of thorns: 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 forth, or as the crackling fire of thorns is extinct and put out.  
4 Our Saviour moveth us to unity, by his example: because he and his Father are one: where he speaketh not of the essential union and consociation which he hath with God; but of his dispensation & mediation, who as he was man, cohered and consented with his Father in all things. We therefore should be in unity, consent and agree together, because Christ our Lord▪ even as man, is of one accord and consent with his Father: and the like mind should be in us, that was in Christ, Phil. 2.  
5 If than the union with God, and communion with the Saints do concur together (for peace with the world followeth not peace with God: but the more we are loved of God, the more the world hateth us. But our Saviour speaketh of that union and society, which the Church hath with itself) they then do deceive themselves, which think they are at peace with God, and are not in love and fellowship with the Church of Christ: whether schismatics, that divide themselves from the peace of the Church, or profane persons, that regard not the fellowship of the Saints: against whom the Apostle speaketh: Not forsaking the fellowship that we have among ourselves, as the manner of some is, Heb. 10. 25. Like unto Ishmael, whose hand was against every man, and every man's against him. So some there are that think well of none, nor none think well of them: but it is a true saying, No● habet Deum patrem, 
Augustine.  qui non habet Ecclesiam matrem: He cannot have God to his father, that hath not the Church for his mother. He cannot have unity with God, that regardeth not the society of his Church, nor seeketh the love thereof.  
That the world may believe that thou hast sent me. 
Doct. 4.  The first reason of this petition for unity, is taken from the fruits or effects, that the world and worldly men may be drawn to confess, seeing the concord, unity, & sanctity of the servants of Christ, that he is the true Messiah whom they worship.  
1. So our Saviour saith, Let your light so shine before men, that they may see your good works, and glorify your father which is in heaven, Mat. 5. 15.  
2. By this reason Moses persuadeth God not to destroy Israel: Wherefore shall the Egyptians say, he hath brought them out maliciously, for to slay them in the wilderness? Exod. 32. 12. He feared lest the heathen might have taken occasion hereby to blaspheme God: for this S. Paul reproveth the jews, because the name of God was blasphemed of the Gentiles through them, Rome▪ 2. 24. They by their evil conversation made the Gentiles more obstinate.  
3. Like as then the outward deliverance of the Israelites was famous among the heathen, and made them stand in awe: as the idolatrous Priests said to the Philistims: Wherefore should ye harden your hearts as the Egyptians and Pharaoh hardened their hearts? 1. Sam. 6. 7. and as the heathen praised God for the return of the people from captivity, Psa. 126. 2. So much more occasion of praise is raised among the nations for the spiritual deliverance of his Church, and redemption from sin.  
4. Two reasons may be yielded hereof why God would have made known to the world the godly conversation of his Church: 
Why God would have the holy life of his faithful known to the world.  one for their conversion, that they which obey not the word, may be won without the word, by the conversation of your wives, 1. Pet. 3. 1. The other for their confusion, to be a judgement unto them, that they may be left without excuse, if by the contemplation of the creatures, much more by the conversation of the faithful. Rom. 1. 20.  
5. They therefore are to be reproved, which by their ungodly life do hinder the belief of the Gentiles: what will jews and Turks say, when they see or hear of the malice, drunkenness, extortion, uncleanness, that reigneth among Christians? Can they think that we worship▪ the true God, or that we are true worshippers being given over to such great enormities? If a man did but sin against his brother, or do him wrong, it would ask recompense: but now such sin against God, causing his name to be evil spoken of. If a man did by his own sin but slay his own soul, it were an heavy case: but now drawing other after them by their evil example, or causing them to start aside and go back, greater must needs be their condemnation. 
Mat. 18. 6.  Our Saviour saith, It were better a millstone were hanged about his neck and he drowned in the sea, than he should offend the little ones, the poor servants of Christ. 
The dange● of giving offence.  It were better for than to be drowned without recovery, because it is but the death of the body; whereas now by offences, they endanger their soul: it were better for other, because they should have no rub in their way, or block to stumble at. origen hereunto agreeably saith: Qui scandali conscius est, animam dabit pro anima eius, quem scandalizavit: He that is guilty of offence, shall give his soul for his soul whom he hath offended: It is good therefore for every man to take heed of offences.   

The fifteenth Lecture.  Verse 22. The glory which thou gavest me have I given them, that they may be one as we are one. 
HEre is another reason of Christ's petition for unity, taken from the very fountain and original thereof, namely▪ their election and fore-ordaining unto glory: for this cause they are glorified in Christ, that they might express and show forth this godly union and spiritual conjunction.  
Hence than we learn, 
Doct. 1.  that such as are ordained unto life and everlasting glory, are prepared of God unto good works first, and to the service of love in this life before they shall be admitted to the next.  
1. So the Apostle saith: 
We are elected to walk in good works  As he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love, Ephes. 1. 4. And again, Ye are his workmanship, created in Christ jesus unto good works, which God hath ordained that we should walk in them, Ephes. 2. 10. Then both good works were ordained for the elect, and the elect ordained to walk in good works.  
3. The holy Apostle thus testifieth of himself: Who shall deliver me from every evil work, and preserve me to his heavenly kingdom, 2. Tim. 4. 18. He assureth himself that God will give him grace to abstain from evil works, seeing he had ordained him for his kingdom. Christ concludeth Zacheus to be the son of Abraham, and child of salvation, because he had expressed lively fruits thereof in his large restitution and bountiful charity. Luke 19 8.  
3. Like as David being deputed and appointed to the kingdom of Israel, doth in the mean time prepare and address himself to walk uprightly, as he saith: I will do wisely in the perfect way till thou comest unto me, Pfal. 101. 2. so all they which are ordained to Christ's everlasting kingdom, should walk in David's steps. As the bride prepareth and trimmeth herself for her husband, though already espoused: so the elected already by God's gracious election espoused unto him in Christ, must adorn and trim themselves by holiness and virtue, that they may be ready to solemnize the everlasting marriage feast in heaven.  
4. For they must first show themselves faithful in little, whom the Lord should afterward make rulers of much, Mat. 25. 23. They must first show their faithfulness in seeking God's glory in earth, before they can receive glory from God in heaven.  
5. First then, seeing glory is first given and decreed to the elect, then followeth their godly unity and fruitful love: and the first is bestowed, that the second may follow; not this first foreseen, that the other might be decreed. 
●lection not of works but by grace.  We see that election is not grounded upon the foresight of men's works▪ but these are fruits and effects of ejection, not causes and beginners of it: as the Apostle showeth, That the purpose of God might remain according to election, not by works, but by him that calleth. Rom. 9 11.  
Secondly, we have here a certain rule given us, whereby we may discern our election, namely, by the fruitful works of unity and charity, which are as seals and pledges of that glory which is decreed to be given us in Christ. Thus S. Peter exhorteth: Wherefore brethren, give rather diligence to make your calling and election sure, for if ye do those things, ye shall never fall. 2. Pet. 1. 10. And S. john saith, We know we are translated from death to life, because we love the brethren. 1. joh. 3. 14. There are two books, 
Two books: the book of life, the book of a m●ns conscience.  whereby every man shall be judged, the book of life, and the book of every man's conscience, as S. john testifieth: The books were opened, and another book was opened, which is the book of life, Reu. 20. 12. The book of the conscience is a true copy of the book of life, here a man shall find how it is written there. The record of a man's conscience, is a certain and infallible evidence of the record in heaven. Thus S. Paul found written in the book of his conscience, that because he had fought a good fight, & kept the faith, he doubted not but that a crown of righteousness was laid up for him, 2. Tim. 4. 8. Wherefore by the works of grace let us strive to be assured of glory: let us now ●ay as the Church fertilitatis suae conscia, ●eni frater, exeamus in agrum: Thus the Church knowing herself to be fruitful: ●s Ambrose well applieth that place, saith ●o Christ, Come let us go forth into the field my brother, Cantic. 7. 11. We must now bring Christ into our field, to show him our fruits, that he may afterwards bring us into his barns to enjoy his glory.  
Verse 23. I in them, and thou in me, that they may be made perfect in one.] A third reason is here contained of Christ's petition for unity in his members: namely, from the adjunct of perfection: they cannot be made perfect without it, neither can any man be a complete Christian and true member of Christ, unless there be a conjunction also with Christ's body. So that to this perfection, there are three degrees of union 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 themselves, That they may be perfect in one.  
1 Here then where Christ saith, I in them: we are taught that there is no true peace, concord, or union, but in Christ. So our Saviour saith, That in me ye might have peace, joh. 16. 23. and the Apostle: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, following the truth in love: there is no sound and true love but in the truth.  
2 David fretted in himself, and was disquieted, he could find no rest, nor peace, till he went into the Sanctuary of God, Psal. 73. 17. Thus Saint Paul showeth, that while he was under the law, he found nothing but death and condemnation: But I died, and the same commandment which was ordained unto life, was found to be unto me to death, Rom. 7. 10. But after he was come to Christ, than he found, that there was no condemnation to them that were in Christ jesus, Rom. 8. 1. It did not help the Apostle, that he was a Pharisee, a circumcised Hebrew, Philip. 3. 5. confederate with the high Priest, Act. 10. 1. all this he counted as dung in respect of the knowledge of Christ.  
3 The peace, friendship, and confederacy of men, is like the tempering of iron and clay together, that will not be joined. Dan. 2. 43. And like as when a man leaneth upon a broken staff, the shivers thereof will run into his hand, 2. King. 18. 21. such is the peace and love of the world, it in the end turneth to hatred. Such was the friendship between Abimelech and the Sichemites, a fire went out from the one and consumed the other, jud. 9 20.  
4 For peace is one of the fruits of the spirit, Gal. 5. 22. therefore as a man cannot gather grapes of thorns, nor figs of thistles, so neither is true peace to be expected in the world without Christ.  
5 First then all external peace, which is not combined and knit together by Christ, can not hold: such was the league between godly jehosophat and wicked Ahab, it brought him into danger of his life, 1. King. 22. 32. as the joining with Ahaziah the son of Ahab, was the cause of the loss of jehosophat's ships, 2. Chr. 20. 37.  
Secondly, we learn that there can be no true internal peace, but in Christ: there may be a carnal security, 
Three kinds of false peace.  such as was in the old world, that gave themselves to eating and drinking, till the flood came and destroyed them: but this is far from true peace. The hypocrite also spareth no cost nor labour to be reconciled, he will bring thousands of rams, and rivers of oil, Micah. 6. 6. but he cannot find by his own works the right way unto peace.  
A third sort there is, that have 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 himself with fasting and sackcloth, 1. King. 21. 27. but he soon returned to his old sins, and kindled the wrath of God against him again. The only true peace then with God is wrought by faith in Christ, Rom. 5. ●. And the right concord and unity among men is made perfect by the profession of the truth: as the heart of David and jonathan were linked together in faith and in the fear of God. 
Paulin. Tom. 4.  Hier●m. well saith: Vera est illa necessitudo, & Christi glutina copulata, quam non utilitas rei familiaris, nec presentia tantùm corporum, non subdola & palpans adulatio, sed Dei timor, & divinarum Scripturarum studia conciliant: That is true friendship, and joined together in Christ, which not private profit or the bodily presence, or flattery; but the fear of God, and the study of Scripture doth beget.  
And hast loved them, 
Doct. 3.  as thou hast loved me] Like as God's love was manifested to Christ, when the holy Ghost descended upon him, whereby he was sanctified and replenished in his human nature with all heavenly gifts and graces: at what time God proclaimed from heaven, 
God's love best known by the graces of sanctification.  that Christ was his beloved son, Mat. 3. So God's love is not in any thing more evident toward his children, then when he endueth them with his holy Spirit, whereby they are sanctified: and therefore our Saviour prayeth for their sanctification, that the world may know, that God loveth them.  
1 Thus the Apostle testifieth: The love of God is shed abroad in our hearts by the holy Ghost, which is given us. Rom. 5. 5. that is, hereby the love of God is apparent toward us, because he giveth us his spirit, whereby we are sanctified.  
2 Thus was the love of God confirmed toward the holy Apostle, who prayed, that the temptation of his flesh might depart from him, and received this answer: My grace is sufficient for thee. 2. Cor. 12. 9 The assistance of God's grace was a sure testimony of his love. So the Prophet David prayeth: Make me to hear joy and gladness, that the bones which thou hast broken may rejoice: and again, Restore me to the joy of thy salvation, and 'stablish me with thy free spirit, Psal. 51. 8. 12. He desireth none other testimony of God's love toward him, but that he may feel the inward comfort of God's spirit.  
3 For God's love is best known by his best gifts; the best things he reserveth for those, whom he best loveth. Now the graces of regeneration, the spiritual gifts of faith, hope, and love, are without all comparison the most principal. As the Apostle saith: Desire you the best gifts, and I will yet show you a more excellent way, 1. Cor. 12. 31. and then in the next chapter he treateth of faith, hope, and love.  
4 Like as joseph sent unto Benjamin more plentiful measses of meat, Gen. 43. 34. and gave him richer gifts, and more costly suits of apparel, then to the rest of his brethren, Gen. 45. 22. so the Lord bestoweth the best gifts upon his own children. As the father caused the fat calf to be killed for his returned son, Luk. 15. so the fatness of spiritual graces the Lord vouchsafeth unto such, as truly turn unto him.  
5 The use of this doctrine is excellent, that we should not grieve to see the prosperity, ease, and wealth of many worldly men: like as sometime the Prophet David fretted in himself at that sight, Psal. 73. 2 But let us consider how plentifully the Lord doth recompense to his children the want of things temporal, with the eternal graces of the spirit. David preferreth the light of God's countenance before the abundance of wine, corn, oil, or any other worldly endowment, Psal. 4. Augustine saith well: Si Deus tanta dat malis, quanta servat bonis? If God give such things, as riches, and prosperity 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, honourable, strong, & beautiful? he hath given thee a better portion, the knowledge of his name, an heart to fear him, a conscience to abstain from evil. Where as thou seest a rich man given to oppression, a profane person, a senseless ignorant man: tell me, wouldst thou change states with him? I think not: be content then with thy best lot, and desire still the increase and continuance of spiritual graces.   

The sixteenth Lecture.  Vers. 24. Father, I will, etc. 
NOw followeth the other petition of our Saviour for the glorification of his Church: where we have the request itself, that they may be with Christ: the end, to behold his glory: the assurance, for thou lovedst me before the foundation of the world.  
First, 
Doct. 1.  we see the efficacy of Christ's prayer, that whatsoever he but willeth of God, as the Mediator of his Church, it is accomplished.  
1 Thus the Apostle testifieth: 
The prayer of Christ's mediation.  He is able perfectly to save those, that come unto God by him, because he ever liveth to make intercession for them, Heb. 7. 25.  
2 Thus our Saviour was heard for Lazarus: I know thou hearest me always, joh. 11. 42. Thus our Saviour prayed for Peter, that his faith failed him not, Luk. 22. 32. and it was so fulfilled: for though Peter's faith was shaken, yet was it not overthrown; though it fainted, it failed not.  
3 If Moses by the lifting up of his hands ruled the battle between Israel and Ameleck: if Eliah by his tongue governed the air, that it should not rain, but according to his word. If Peter's shadow commanded diseases, Act. 5. 15. how much more effectual is the holy will and desire of Christ.  
4 For Christ is the beloved son of God, in whom God is well pleased, Mat. 3. 17. whatsoever Christ therefore willeth of his Father, he cannot deny unto him, for the great love he hath toward him.  
5 First, to our great comfort we are taught, that seeing the will of Christ is omnipotent: whatsoever it pleased the Lord, that did he in heaven and earth, Psal. 135. 6. and his will toward his church is most kind, loving, merciful, and bountiful, that nothing can fall our amiss to God's children; they need not fear temptation, tribulation, trouble, all shall fall out for the best, Christ will have it so. Again, so forcible is the mediation of Christ, that whatsoever we shall ask the father in his name, he will give it us, john 16. 23. No man hath any such assurance in his suits and requests which he maketh unto men: wherefore we ought most cheerfully to resort to the throne of grace, where our faithful petitions are never rejected and cast forth. Hierome well saith, Peto ut accipiam, & cum accepero rursus peto, avarius sum ad accipienda beneficia Dei, nec ille deficit in dando, nec ego satior in accipiendo, quanto plus bibero, tanto plus sitio: I ask to receive, and when I have received, I ask again, I am covetous to receive God's blessings, he faileth not in giving, and I am not filled with receiving, the more I drink, the more I thirst.  
That they which thou hast given me, 
Doct. 2.  be with me where I am. This is a great privilege, that our blessed saviour hath appointed us to no other place, 
The faithful shall be in the same place with Christ in heaven.  then where he himself is.  
1. Thus S. Paul saith, We shall meet the Lord in the air, and so shall be ever with him 1. Thess. 4. 17.  
2. The Lord said to the convert upon the cross, This da● shalt thou be with me in Paradise. S. Paul assureth himself, that when he should be dissolved, he should be with Christ. Phil. 1. 23.  
3. Like as it is a great honour if the master should set his servant at his own table: so our Saviour saith to his Apostles, that they should eat and drink at his table in his kingdom, Luke 12. 29. Like as jehu took jehonadab up into the chariot with him, 2. King. 10. 15. the like honour Christ vouchsafeth unto his Saints.  
4. Our Saviour giveth this reason▪ they had contived with him in his temptations, Luke 22. 28. And again he saith, Where I am, there be my Ministers also, john 12. 26. They which have been partakers of the afflictions of Christ, shall also be made partners in his glory.  
5. If we desire then to dwell with Christ in the kingdom of heaven, he must dwell with us in earth: if to be received into his everlasting habitation, than we must now prepare for him the habitation of our hearts. How can they then be assured to enjoy Christ's presence in heaven, that delight not to hear him present now? who by their corrupt communication and profane behaviour, do grieve the spirit of God, and chase away Christ from them. Ambrose saith well, Proiectus est Adam è Paradiso, non immerito ipse, enim se prius absconderat à facie Dei: Adam was cast out of Paradise, and not without cause, for first he had hid himself from God's face: so they which behold not God's face, nor enjoy the presence of his spirit here, cannot have the presence of his glory in heaven,  
That they may behold my glory which thou hast given me: 
Doct. 3.  they shall not only be beholders, but partakers also of that great glory.  
1. So the Apostle saith, We all behold as in a mirror with open face the glory of the Lord, and are changed into the same image from glory to glory. 2. Cor. 3. 18. This glory seen here as in a glass, shall be seen there with open face, and so seen as that we shall be changed and transformed into it.  
2 Thus Moses and Elias appeared in glory in mount Tabor, where our Saviour was also transfigured, Luke 9 31. So Stephen beholding the glory of God, and jesus standing at the right hand of God, himself also was partaker of that glory being yet upon the earth, his face was as the face of an Angel, Act. 6. 15.  
3. Like as Hezekiah to gratify the king of Babel's messenger, who was sent to congratulate with him for his recovery, did show him in kindness 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 show to their friends their happy estate: so our Saviour Christ desireth that his Church should behold his great glory. Like as the church saith in the Canticles, I will lead thee into my mother's house, I will cause thee to drink spiced wine, Cant. 8. 2. so our blessed saviour will bring us into his father's house, and show us of his best things.  
4. For this glory which Christ hath received as our Mediator, he hath to this end received it, to bestow it upon his church john 17. 22. The glory that thou gavest me, I have given them. Christ hath not merited or purchased any thing to himself by his great glory, but whatsoever he wrought for us as our Mediator, the whole gain and benefit thereof redoundeth to us.  
5. But as we hope to behold the glory of Christ in heaven with open face, 
They that will see Christ face to face in heaven, must see him by faith here.  so must we now see him by faith: as the Apostle saith, We walk by faith, not by sight, 2. Cor. 5. 7. then we shall walk by sight, not by faith: wherefore whosoever now seeth not Christ by faith, shall not then enjoy his sight and presence in glory. We must, as Moses, discern the land of promise a far off, before we can enter into it. They therefore that want the vision of the soul in this life, cannot have the full contemplation of Christ's glory afterward. Certain it is, that Christ will reveal himself to all his children before they go hence, as he was seen and embraced of Simeon before his departure. 
Hom. in Mat. 13.  origen saith well, Vt naturalis quidam attractus quibusdam inest, ut magneti ad ferrum, bitumini ad ignem, sic fidei ad divinam virtuten: as some things have a natural property to draw unto them, as the loadstone to draw iron, brimstone to draw fire, so faith hath attractive force to draw divine virtue. Faith than will draw us to heaven, hope pitcheth her anchor there, 
Heb. 6. 19  and will in good time draw us thither. 
Doct. 4.   
For thou lovedst me before the foundation of the world. Our Saviour speaketh of that glory which the Lord decreed to give unto him before the beginning of the world: whereby we do learn, that as Christ the head was predestinate unto glory, so also his members were set apart unto life in the everlasting decree of God.  
1. The Apostle saith, 
Christ how said to be predestinate.  that Christ was determined or predestinate the son of God, as some translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 1. 4. Saint Peter saith to the same purpose, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, known or ordained. Augustine thereupon doth infer, that Christ was Praeclarissimum lumen gratiae & praedestinationis: The most manifest light of grace & predestination. As Christ was predestinate as man unto glory, so are his members: Who hath predestinate us to be adopted through jesus Christ unto himself, Ephes. 1. 5.  
2. So the Lord saith to jeremy, Before I form thee in the womb, I knew thee, jer. 1. 5. God had known, approved, and chosen the Prophet even before he was borne.  
3. For like as David was anointed and appointed to be King, long before he entered to his kingdom: and Moses was designed to be deliverer of Israel forty years before he exercised his office: so the elect of God were long ago ordained to salvation▪ though the accomplishment thereof they must expect with patience.  
4. And this God did, to the praise of the glory of his name, Ephes. 1. 6. 6. ●or herein appeared love, not that we loved God, but that he loved us, ●. john 4. 10. This is God's great goodness, that hath prepared for us an everlasting kingdom before as yet we were.  
5. Seeing then that God in his gracious decree of election, hath sorted out some to everlasting salvation, we must take heed of 2 gulfs, that we fall not into them: the one is of superstition, not to think with the Papists, 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 saved whatsoever they do: but that as the Apostle saith, We work out our salvation with fear and trembling, and labour to add daily somewhat to our assurance: that as saint Peter saith, We give diligence to make our calling and election sure, and seal the same unto our souls by the fruits thereof. This assurance of salvation is neither impossible to be had, 
Assurance of heaven is neither impossible, nor yet easy to be had.  as the Papist thinketh, nor yet easy to be had, as the carnal Protestant thinketh. It may be had, but with much study and faithful endeavour and godly care, by fear and trembling. Happy are they, which by God's grace have attained to this gift and heavenly work, as all we which believe in Christ shall in good time before we go hence by God's grace attain unto it: then shall we with patience run out our course, and nothing can happen so grievous which this happy assurance of heaven will not make easy unto us. That we may say with Prophet David: I had fainted, if I had not believed to see the goodness of the Lord in the land of the living, Psal. 27. 13. Ambrose saith well: Manipulis beatae vitae si quid accidit adversi, tanquam sterilis avena al●sconditur, etc. By this bundle of our hope of eternal life, if any thing fall out crossly, it is hid as wild oats or weeds in an handful of corn: that like as in a piece of good wheat a few weeds are not seen; no more is adversity felt, where heaven is hoped for.   

The seventeenth Lecture.  Verse 25. O righteous father, the world also hath not known thee. 
IN these verses following, the means are expressed whereby we may attain unto everlasting glory, described in the former verse, and they are two: the knowledge of God, vers. 25. and the lively sense and feeling of God's love, verse 26. First, in this verse our Saviour showeth, that the world is utterly ignorant of God, and void of true knowledge.  
1. As the Evangelist testifieth, 
The blindness & ignorance of the world.  He was in the world, and the world was made by him, and the world knew him not, john 1. 10. So the Apostle rehearseth out of the Psalm, There is none that understandeth, none that seeketh after God, Rome 3. 11.  
2. Such a worldly man was Pharaoh, who profanely said: I know not the Lord, neither will 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 evil (saith he) cometh of the Lord, why should I wait on the Lord any longer. 2. Kin. 6. 33.  
3. Like as a fool or idiot knoweth not the way into the city; such fools are all worldly men, that know not the way which leadeth to the celestial jerusalem, Eccles. 10. 15. who are herein worse than the ox or ass, which know their owner and their master's crib, Isay 13. but these have no knowledge of God, who made them and daily feedeth them.  
4. The cause of this ignorance of the world, is the hardness of their heart. Eph. 4 18, because through their corrupt and froward affections, they corrupt that light of nature which they have, Because when they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was full of darkness, Rom. 1. 21.  
5. We see then what a dangerous thing it is, not to have the knowledge of God, and to be ignorant of his ways: all such are as yet of the world, and being of the world are under the regiment and kingdom of Satan: under Christ's protection they are not, for he prayeth not for the world, john 17. 9 This should be a caveat to all those, who, some of contempt, some of negligence, care not for the knowledge of God or his word. Ambrose well saith, Leprae medicina verbum est, 
Lib. 5 in Luc.  contemptus utique verbi, lepra mentis est: The word is the medicine for the leprosy of the soul, the contempt then of the word, maketh the soul leprous. Though a man had no other sins to condemn him (& yet ignorance cannot be alone, 
Ignorance a sufficient cause of condemnation.  but hath other sins following it) it were a sufficient cause of condemnation, that he regardeth not to know God: as the Prophet saith▪ My people go into captivity, because they have no knowledge, Isay 5. 13.  
But I know him, 
Doct. 2.  and these have known that thou hast sent me. 
All holy knowledge derived 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 fountain and author of all spiritual knowledge.  
1. No man hath seen God at any time, the only begotten son, which is in the bosom of the father, he hath declared him. john 1. 18.  
2. Nicodemus till he came to Christ, was ignorant of the first principles of Christian religion, he knew not what it was to be born again, john 3. The holy Apostle could not find out true knowledge at the feet of Gamaliel, nor in the sect of the pharisees: he was taught the Gospel by no other means, but by the revelation of jesus Christ, Galat. 1. 12. neither had Zacheus ever be come the child of Abraham, if he had not come down from the fig tree and followed Christ, Luke 19  
3. So that as the Israelites could never have found out the way to the promised land, through the vast and unknown wilderness, unless Christ had gone before them in a cloudy pillar by day, and a fiery pillar by night: and like as Moses could never have described the form and fashion of the tabernacle, if the Lord had not first showed it him in the mount: so as impossible it is, without Christ's direction in his word, to find out the way to eternal life. He is therefore that olive tree, that doth convey into the candlestick of the church, that oil and fatness, whereby the light thereof is cherished and preserved, Zach. 4.  
4. For none in heaven or in earth was found worthy to open the book of God's secrets, and to look thereon, but only the lamb, Reu. 5. 3. 9 The book had remained sealed still, if Christ had not taken the book out of the right hand of him that sat upon the throne, and opened the seals thereof.  
5. First then their blind endeavour is condemned, which by the light of nature think to find out the truth. The Philosophers among the heathen, 
A vain labour to seek for true wisdom without Christ.  and wise among the Gentiles, much busied themselves to find out the truth, but they laboured in vain. The three wisemen that came from the East, did not content themselves with their human wisdom and natural experience, but followed the conduct of the star to seek for Christ. If Saul must have a prophet to tell him what was become of his father's asses; to find out heaven, hath much more need of a prophetical light.  
Secondly, all carnal and secure persons are admonished, that if they desire knowledge, they should seek it at Christ's hands in his word: it is no marvel that so many yet continue in ignorance, seeing they despise the means of knowledge. Heaven cannot be scaled without Jacob's ladder, the top whereof resteth upon 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 praevia, sit tibi iter scriptura divina: Trust no man to direct thee, unless this light go before: let faith be the foreman in thy journey, and let thy way be by the scripture.  
Verse 26. 
Doct. 3.  And I have declared unto them thy name, and will declare it.] Here our Saviour promiseth the perpetual assistance of his spirit, and continual declaration of his word to his church, 
God will never leave his Church destitute of his word.  that as he had preached and declared it, so he would still instruct his servants, & not leave his church destitute of the ministery of his word.  
1. Thus the Lord promiseth by his prophet: I will make my covenant with them, saith the Lord, my spirit that is upon thee, & the words which I have put in thy mouth shall 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, even for ever. Isay 59 21.  
2. Thus our Saviour leaving 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 Evangelists, as Timothy, 2. Tim. 1. 6. To second their work, the evangelists ordained Bishops, Pastors and Elders in every city Tit. 1. 5. to finish the work of the Gospel.  
3. For like as it is not enough to sow the corn, and cast it into the earth, but it must have both the first and latter rain, joel 2. 23. so it is necessary that Apostles & other succeeding Ministers, should water that which Paul and the other Apostles had planted, 1. Cor. 3. 6. And like as after the house is builded, it must be continually repaired, lest through the idleness of the hands the house drop through, Eccl. 10. 18. so after the foundation laid, and building finished by Christ and his Apostles the chief builders, others must be raised up to repair the ruins of God's house.  
4. Therefore as Saint Paul saith, Christ gave some to be Apostles, some Prophets, some Evangelists, some Pastors and teachers, for the gathering together of the saints the work of the ministry, the edification of the body of Christ, Eph. 4. 11. So that all these offices are necessary, Prophets to assist, Apostles and Evangelists to second Prophets, Pastors and teachers to succeed Evangelists, 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 give thanks unto God, for this his provident care over his church, never leaving 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 think few churches in the world may compare with it. So that as Elias ascending, left his spirit doubled upon Elisha: as Ambrose well noteth, 
Ambros. Epist. 60.  O haereditas preciosa, in qua plus haeredi relinquitur, quam habetur: mirum in modum plus Helias gratiae dimisit in terris, quam secum portavit ad coelos: A precious inheritance, wherein more is left to the heir, than was first had; Elias leaveth more grace in earth, than he carried to heaven: so I doubt not but many faithful servants of God departed this life, have transmitted their spirit and gifts double upon their posterity. Seeing Christ then hath such care to instruct his flock, 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 ministery of the word, that the oftener it is declared, the greater may be our increase in faith: that as God's graces are doubled upon our teachers, so they may be multiplied also upon the hearers.  
That the love wherewith thou hast loved them, 
Doct. 4.  may be in them: that is, they may have a lively sense & feeling of the love of God: 
Knowledge without sense and feeling fruitless.  that as they abound in knowledge, so they may also be quickened in the lively feeling and apprehension of it.  
1. This is that which the Apostle saith: That ye may be able to comprehend with all Saints, what is the breadth, length, depth and height▪ and to know the love of Christ which passeth knowledge. Ephes. 3. 18. 19  
2 Such sense of the love of Christ the Apostle Paul had, who thus in particular professeth of himself: Christ loved me, and gave himself for me, Gal. 2. 20. Thus also the prophet David spoke from his inward feeling of God's goodness toward him: how dear are thy thoughts toward me, o God, how great is the sum of them! Psal. 132. 17.  
3. Like as job saith, I have heard of thee by the hearing of the ear, but now mine eye seeth thee. job 42. 5. so they which have only a speculative knowledge of God, do hear as with the ear; but they that have an inward feeling and experience of his love, do see him with the eye: this the prophet David calleth, the taste of the soul: Taste 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 taste: so is the mercy and love of God more joyous felt and comprehended, then understood only and apprehended.  
4 For we are commanded to love God with all the heart, soul and mind, Mat. 22. 37. God must not only have our mind and understanding, but our heart and affection: 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 add affection, to our judgement zeal, to our understanding conscience & feeling. Many seem to know much, but there is withal a coldness in their heart. 
We must not only understand the word but joy in it.  Happy it is with those, that when they hear the word, do not only conceive and understand it as Herode did, Mark. 6. 20. but their hearts are inflamed, as the two Disciples, while Christ preached unto them, found their hearts burn within them, Luke 24. The Prophet David saith: O how I love thy law! Psal. 119. 97. 
Serm. 20. in Psal. 119.  whereof Ambrose well saith; Diligere amplius est, quam custodire, hoc necessitatis est & timens, illud charitatis: To love is more than to keep, this is of fear and necessity, that proceedeth of charity▪ So o●r obedience to God should proceed from a willing affection and loving heart. That as God delighteth in the faithful, 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 soul is to thy name, and to the remembrance Isa. 26. 8. So shall we be sure, that if we desire his ways now, the Lord will delight in us for ever, and cause us to enter into his everlasting joy.  
FINIS.