Christ can not hold such was the league betweene godly Iehosophat and wicked Ahab it brought him into daunger of his life 1. King 22. 32. as the ioyning with Ahaziah the sonne of Ahab was the cause of the losse of Iehosophats shippes 2. Chr. 20. 37. Secondly we learne that there can be no true internall peace but in Christ there may be a carnall securitie such as was in the old world that gaue themselues to eating and drinking till the floud came and destroyed them but this is farre from true peace The hypocrite also spareth no cost nor labour to be reconciled he will bring thousands of rammes and riuers of oyle Micah 6. 6. but he cannot find by his own workes the right way vnto peace A third sort there is that haue a feeling of this peace for a time but it continueth not As Ahab found the wrath of God somewhat appeased toward him after he had humbled himselfe with fasting and sackcloth 1. King 21. 27. but he soone returned to his old sinnes and kindled the wrath of God against him againe The only true peace then with God is wroght by faith in Christ Rom. 5. â— And the right concord and vnitie among men is made perfect by the profession of the truth as the heart of Dauid and Ionathan were linked together in faith and in the feare of God Hierâ—m well saith Vera est illa necessitudo Christi glutina copulata quam non vtilitas rei familiaris nec presentia tantùm corporum non subdola palpans adulatio sed Dei timor diuinarum ScripturaruÌ„ studia conciliant That is true friendship and ioyned together in Christ which not priuate profite or the bodily presence or flatterie but the feare of God and the studie of Scripture doth beget And hast loued them as thou hast loued me Like as Gods loue was manifested to Christ when the holy Ghost descended vpon him whereby he was sanctified and replenished in his humane nature with all heauenly gifts and graces at what time God proclaimed from heauen that Christ was his beloued sonne Mat. 3. So Gods loue is not in any thing more euident toward his children then when he endueth them with his holy Spirit whereby they are sanctified and therefore our Sauiour prayeth for their sanctification that the world may know that God loueth them 1 Thus the Apostle testifieth The loue of God is shed abroad in our hearts by the holy Ghost which is giuen vs. Rom. 5. 5. that is hereby the loue of God is apparant toward vs because he giueth vs his spirit whereby we are sanctified 2 Thus was the loue of God confirmed toward the holy Apostle who prayed that the temptation of his flesh might depart from him and receiued this answer My grace is sufficient for thee 2. Cor. 12. 9. The assistance of Gods grace was a sure testimonie of his loue So the Prophet Dauid prayeth Make me to heare ioy and gladnesse that the bones which thou hast broken may reioyce and againe Restore me to the ioy of thy saluation and stablish me with thy free spirit Psal. 51. 8. 12. He desireth none other testimonie of Gods loue toward him but that he may feele the inward comfort of Gods spirit 3 For Gods loue is best knowne by his best gifts the best things he reserueth for those whom he best loueth Now the graces of regeneration the spirituall giftes of faith hope and loue are without al comparison the most principall As the Apostle saith Desire you the best giftes and I will yet shew you a more excellent way 1. Cor. 12. 31. and then in the next chapter he treateth of faith hope and loue 4 Like as Ioseph sent vnto Beniamin more plentifull measses of meate Gen. 43. 34. and gaue him richer gifts and more costly sutes of apparell then to the rest of his brethren Gen. 45. 22. so the Lord bestoweth the best gifts vpon his owne children As the father caused the fat calfe to be killed for his returned sonne Luk. 15. so the fatnesse of spirituall graces the Lord vouchsafeth vnto such as truly turn vnto him 5 The vse of this doctrine is excellent that we should not grieue to see the prosperitie ease and wealth of many worldly men like as sometime the Prophet Dauid fretted in himselfe at that sight Psal. 73. 2 But let vs consider how plentifully the Lord doth recompence to his children the want of things temporall with the eternall graces of the spirit Dauid preferreth the light of Gods countenance before the abundance of wine corne oyle or any other worldly endowment Psal. 4. Augustine saith well Si Deus tanta dat malis quanta seruat bonis If God giue such things as riches and prosperitie to the wicked how great gifts hath he in store for his Say not then in thine heart why hath not God made me rich honorable strong beautifull he hath giuen thee a better portion the knowledge of his name an heart to feare him a conscience to abstaine froÌ„ euill Where as thou seest a rich man giuen to oppression a prophane person a senslesse ignorant man tell me wouldest thou chaunge states with him I think not be content then with thy best lot and desire still the increase and continuance of spirituall graces The sixteenth Lecture Vers. 24. Father I will c. NOw followeth the other petition of our Sauiour for the glorification of his Church where we haue the request it selfe that they may be with Christ the end to behold his glorie the assurance for thou louedst me before the foundation of the world First we see the efficacie of Christs prayer that whatsoeuer he but willeth of God as the Mediator of his Church it is accomplished 1 Thus the Apostle testifieth He is able perfectly to saue those that come vnto God by him because he euer liueth to make intercession for them Heb. 7. 25. 2 Thus our Sauiour was heard for Lazarus I know thou hearest me alwaies Ioh. 11. 42. Thus our Sauiour prayed for Peter that his faith failed him not Luk. 22. 32. and it was so fulfilled for though Peters faith was shaken yet was it not ouerthrowne though it fainted it failed not 3 If Moses by the lifting vp of his hands ruled the battell betweene Israel and Ameleck if Eliah by his toung gouerned the aire that it should not raine but according to his word If Peters shadow commaunded diseases Act. 5. 15. how much more effectuall is the holy will and desire of Christ. 4 For Christ is the beloued sonne of God in whom God is well pleased Mat. 3. 17. whatsoeuer Christ therefore willeth of his Father he cannot denie vnto him for the great loue he hath toward him 5 First to our great comfort we are taught that seeing the will of Christ is omnipotent whatsoeuer it pleased the Lord that did he in heauen and earth Psal. 135. 6. and his will toward his church is most
of the church that oile and fatnesse whereby the light thereof is cherished and preserued Zach. 4. 4. For none in heauen or in earth was found worthy to open the book of Gods secrets and to looke thereon but onely the lambe Reu. 5. 3. 9. The booke had remained sealed still if Christ had not taken the booke out of the right hand of him that sate vpon the throne and opened the seales thereof 5. First then their blind endeuor is condemned which by the light of nature thinke to find out the truth The Philosophers among the heathen and wise among the Gentiles much busied themselues to find out the truth but they labored in vaine The three wise-men that came from the East did not content them selues with their humane wisedome and natural experience but followed the conduct of the starre to seeke for Christ. If Saul must haue a prophet to tell him what was become of his fathers asses to find out heauen hath much more need of a propheticall light Secondly all carnal and secure persons are admonished that if they desire knowledge they should seek it at Christs hands in his word it is no maruell that so many yet continue in ignorance seeing they despise the meanes of knowledge Heauen cannot be scaled without Iacobs ladder the top whereof resteth vpon Christ Gen. 28. One well saith Nemini credas tuum nisi praeeunte lucernae istius luce processum sit fides itineris tui praeuia sit tibi iter scriptura diuina Trust no man to direct thee vnles this light go before let faith be the foreman in thy iorney and let thy way be by the scripture Verse 26. And I haue declared vnto them thy name and will declare it Here our Sauior promiseth the perpetuall assistance of his spirit and continuall declaration of his word to his church that as he had preached and declared it so he would still instruct his seruants not leaue his church destitute of the ministerie of his word 1. Thus the Lord promiseth by his prophet I will make my couenant with them saith the Lord my spirit that is vpon thee the words which I haue put in thy mouth shal not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of the seed of thy seed saith the Lord from henceforth euen for euer Isay 59. 21. 2. Thus our Sauiour leauing the world ordained his Apostles in his stead to be witnesses of him to the ends of the world Act. 1. 8. The Apostles also constituted Euangelists as Timothy 2. Tim. 1. 6. To second their work the Euāgelists ordained Bishops Pastors and Elders in euery citie Tit. 1. 5. to finish the work of the Gospell 3. For like as it is not enough to sow the corne and cast it into the earth but it must haue both the first and latter raine Ioel 2. 23. so it is necessary that Apostles other succeeding Ministers should water that which Paul and the other Apostles had planted 1. Cor. 3. 6. And like as after the house is builded it must be continually repaired lest through the idlenesse of the hands the house drop through Eccl. 10. 18. so after the foundation laid and building finished by Christ and his Apostles the chiefe builders others must be raised vp to repaire the ruines of Gods house 4. Therefore as Saint Paul saith Christ gaue some to be Apostles some Prophets some Euangelists some Pastors and teachers for the gathering together of the saints the work of the ministery the edificatiō of the body of Christ Eph. 4. 11. So that al these offices are necessary Prophets to assist Apostles and Euangelists to second Prophets Pastors and teachers to succeed Euangelists that all the Saints in all ages may be gathered together and the whole body of Christ edified 5. How much then are we to giue thankes vnto God for this his prouident care ouer his church neuer leauing the same destitute of his word which we see to the praise of God this day for God hath furnished this Church of England with such abundance of learned pastors as I thinke few churches in the world may compare with it So that as Elias ascending left his spirit doubled vpon Elisha as Ambrose well noteth O haereditas preciosa in qua plus haeredi relinquitur quà m habetur mirum in modum plus Helias gratiae dimisit in terris quam secum portauit ad coelos A precious inheritance wherein more is left to the heire then was first had Elias leaueth more grace in earth then he caried to heauen so I doubt not but many faithfull seruants of God departed this life haue transmitted their spirit and giftes double vpon their posteritie Seeing Christ then hath such care to instruct his flocke as he hath declared his word so doth yet and will further declare let no man despise this so great riches but profit more and more by the ministerie of the word that the oftener it is declared the greater may be our increase in faith that as Gods graces are doubled vpon our teachers so they may be multiplied also vpon the hearers That the loue wherewith thou hast loued them may be in them that is they may haue a liuely sense feeling of the loue of God that as they abound in knowledge so they may also be quickned in the liuely feeling and apprehension of it 1. This is that which the Apostle saith That ye may be able to comprehend with all Saints what is the breadth length depth and height and to know the loue of Christ which passeth knowledge Ephes. 3. 18. 19. 2 Such sense of the loue of Christ the Apostle Paul had who thus in particular professeth of himselfe Christ loued me and gaue himselfe for me Gal. 2. 20. Thus also the prophet Dauid spake from his inward feeling of Gods goodnesse toward him how deare are thy thoghts toward me ô God how great is the sum of them Psal. 132. 17. 3. Like as Iob saith I haue heard of thee by the hearing of the eare but now mine eye seeth thee Iob 42. 5. so they which haue only a speculatiue knowledge of God do heare as with the eare but they that haue an inward feeling and experience of his loue do see him with the eye this the prophet Dauid calleth the tast of the soule Tast ye and see how gracious the Lord is Psa. 34 8. Like as Manna though pleasant to the sight yet was more pleasant to the tast so is the mercie and loue of God more ioyous felt and comprehended then vnderstood onely and apprehended 4 For we are commanded to loue God with all the heart soule and mind Mat. 22. 37. God must not only haue our mind and vnderstanding but our heart and affectiō we do not otherwise honour God with all our strength 5 Hence then we are taught a most nenessarie point of Christian doctrine that we should labour
the eyes and affection of the wife ought to be setled vpoÌ„ her husband and his likewise vpon her so in this spirituall businesse of prayer heauen and heauenly things should be a veile to our eyes to couer and keepe them from looking toward or attending vpon any thing else all worldly thoughts and earthly desires should be chased away from our prayers as Abraham droue away the birds from his sacrifice Gen. 15. We all are subiect to this temptation in prayer I remember Hierome thus complaineth of himselfe Creberrimè in oratione mea aut per porticus deambulo aut de foenore computo sicâ—ine putamus orasse Ionam sic Danielem Oftentimes in my prayer me thinke I am walking in galleries and porches or casting of an account and reckoning Do we thinke that Ionas prayed so or Daniel Father God is Christs Father after a more excellent manner then he is called our Father he is the Son of God by nature non factus sed natus not made the Soâ—ne of God but so boâ—ne from all eternitie Prou. 8. 23. I was set vp from euerlasting vers 25. before the hils was I begotten We are the sonnes of God facti non nati made not borne the Angels are the sonnes of God so made by priuiledge of their creation Iob. 1. 6. cap. 38. 7. and Adam also in the same sense is called the sonne of God Luk. 3. 38. being created in the state of perfection the faithfull are the sonnes of God so made by adoption and grace Rom. 8. 15. We haue receiued the spirit of adoption whereby we crie Abba Father From hence then this doctrine is concluded that Christ praying vnto God and calling him Father and he is his Father as he is God did execute his Mediatorship not onely as he was man but as he was both God and man This Saint Paule testifieth 2. Cor. 5. 19. God was in Christ and reconciled the world to himselfe Christ then reconciled the world wherein consisted the office and worke of the Mediator not as he was man onely but as God was in him that is as he was God for God to be in Christ is nothing else but to shew that Christ is God as Colos. 2. 9. In him dwelleth all the fulnesse of the Godhead bodily Likewise Heb. 7. 28. The Law maketh men high Priests which haue infirmitie but the word of the oath c. maketh the Sonne which is consecrated for euermore if Christ be coÌ„secrated a Priest as he is the Sonne then as he is God for the Sonne is God A further proofe and experience hereof we haue in this Chapter vers 24. â—ather I will that they which thou hast giuen me be with me where I am c. Christ prayeth not here as an inferiour but as equall vnto God as whose will is one with Gods neuer any humble suppliant would thus pray I will this or I will that Againe another example we haue in the dispensation of the law which was giuen by the hand of a Mediator Gal. 3. 19. which most interpreters both old and new do vnderstand of Christ. There are onely two of the ancient Writers that I know Theodoret and Gennadius that expound it of Moses and Maister Beza of the New If Christ then did in some sort performe the office of a Mediator before his incarnatioÌ„ he did it then as God for whether we say he is called a Mediator onely Propheticè prophetically because he was then designed and appointed to be our Mediator or that the legall Mediation is one the Euangelicall which before his incarnation he entred not into another both which I willingly grant yet neither of these could be affirmed of Christ without a necessary relation to his diuine Nature This also is yet more euidently expressed in that vision of Iohn Reu. 5. 7. Where the Lambe taketh the booke out of the riâ—ht hand of him that sate vpon the throne which was a worke of the Mediator this Lambe stood as though he had bene killed wherby his humilitie is signified and he had seuen hornes and seuen eyes which are the seuen spirits of God and he was in the midst of the throne by which three circumstances of his power his authoritie in sending the spirit his sitting in one throne with God his diuine Nature is insinuated The reason why both natures of God and man must concurre not onely in the constitution but in the execution of the Mediatorship Saint Paul sheweth Gal. 3. 20. For a Mediator is not of one but God is one the Mediator then is not God onely nor man onely but he must partake of both and exercise his Mediators office in both First then by this doctrine is refuted the opinion of the Papists who affirme and hold that Christ exercised the office of his Priesthood and Mediatorship onely as man not as God because the Apostle saith There is one God and one Mediator between God and man the man Iesus Christ which words as they vrge them would as well conclude the Mediator not to be God as not to exercise his Mediatorship as God And whereas the Apostle saith the man Iesus Christ though he say not God and man Iesus Christ yet this name Iesus which signifieth a Sauiour includeth the Godhead also as the Apostle saith vers 3. God our Sauiour Secondly whereas the Arrians obiected that Christ was inferior and lesse then God because he that prayeth is lesse then he to whom prayer is made the answer is readie that all the parts of the Mediators office which do betoken seruice or subiectioÌ„ vnto God Christ performed as man but the power of the worke perfection glorie he executed as God though he prayed as man he could not preuaile by the merit of his prayer but as both God and man and as Bernard saith ad hunc miseria ad illum pertinet potentia to the manhood belongeth the sufferings and sorrowes of the Mediator to the Godhead the honor and power and as Augustine Diuina humanitas humana diuinitas Mediatrix his diuine humanity and humane Diuinitie is the Mediator Thirdly as Christ in his prayer saith Father so he teacheth vs to pray Our Father that is with confidence and full assurance like as there is no father which if his child aske him bread will giue him a stone Mat. 7. 10. much more will our heauenly Father giue good things to those that aske him Our Sauiour promiseth that whatsoeuer we desire when we pray if we beleeue that we shall haue it it shall be done vnto vs. Mark 11. 24. No maruell then if when we pray doubtfully and vncertainly we obtaine not our requests Therefore when we want any grace and wold haue any necessitie relieued let vs go with a chearefull resolution vnto God as the prodigall sonne did when he was readie to die for hunger I will rise saith he and go to my father c. then shall we find mercie at our heauenly fathers hand as
in the sweate of his browes â—or they shall then rest from all their labours Reuel 14. 13. There shall be no calamitie no oppression sorrow or griefe Isa 60. 18. Violence shall be no more heard in the land Reuel 21. 4. Neither sorrow neither crying neither paine shall be any more There shall be no mortalitie or mutabilitie death or sicknesse Reuel 21. 8. there shall be no more death Thus we reade of Lazarus that being in Abrahams bosome that is in the place of euerlasting rest refreshing whether his saith being the child of faithfull AbrahaÌ„ brought him Lazarus was there comforted from all the paines sorrowes which he before in his life endured Lake 16. 25. Againe Mat. 17. 2. we haue an excellent representation of the blessed estate of the Saints after this life there our Sauior was transfigured in the presence of his Apostles and his face did shine as the Sunne Moses also and Elias talked with him who were now deliuered from this vale of miserie and were entred into glorie for if Moses face did so shine when he was yet mortall that the Isaelites were not able to behold him 2. Cor. 3. 7. how much more glorious was he now This celestiall place is that mountaine of mirth and hill of incense spoken of in the Canticles 4. 5. and Mons aromatum the mountaine of spices Cantic 8. 14. This is indeed that land of Canaan that sloweth with milke and honie this is our fathers house where is bread inough where with the lost child now returned we shall haue the best robes giuen vs and rings put vpoÌ„ our singers Luke 15. 22. This is the hauen and rest where the soules of the righteous after the tempests and stormes of the sea of this world do happily arriue as it is said in the Psalme He bringeth them to the hauen where they would be Psal. 107. 30. The reasons why God prouideth for his eternall life out of the Scripture are these first from Gods iustice 2. Thess. 1. 6. it is a iust thing with God to recompence tribulation to those that trouble you and to you that are troubled rest Secondly from Gods honour Mat. 22. 32. he is not the God of the dead but of the liuing seeing then that God is God of the faithful departed they therefore are aliue vnto him for it were not for the liuing Gods honour to be the God of the dead Thirdly from the state and condition of the faithfull which were of all other most miserable if in this life onely we haue hope 1. Corint 15. 19. Fourthly from the priuiledge of our profession we are the holy temples of God which shall not be destroyed 1. Cor. 3. 17. Wherefore first we reproue the vaine opinioÌ„ of the heathen who were grossely deceiued concerning the state of the soule after this life The Epicures beleeued no immortalitie nor yet any being of the soule after death Of like opinioÌ„ were the Sadduces among the Iewes and the Atheists among vs. The Pithagoreans did thinke that the soules did passe out of one bodie into another yea into the bodies of bruite beastes such as they were like vnto in condition of life and manners The Platonists did hold the immortalitie of the soule but not of the bodie The Peripatetickes and Poets imagined the soules of good men to become starres None of them beleeued aright concerning the immortalitie both of soule and body and of eternall life with God This knowledge we haue from the scriptures and God reuealed these things to vs by his spirit 1. Corin. 2. 10. that both our bodies and soules shall be made inheritors of life through Christ as the Apostle sheweth We shall be eaught vp with him in the clouds to meete the Lord in the aire 1. Thess. 4. 17. Bâ—rnard doth very well describe the happy state both of our bodies and soules in the kingdome of God agreeable to this doctrin of Paul first for the soule he saith whereas there are three faculties thereof rationalis concupiscibilis irascibilis the reasonable part the election or will the affection Implebit Deus rationale nostrum luce sapientiae implebit concupiscibile nostrum fonte iustitiae implebit irascibile nostruÌ„ summa pace tranquillitate He will replenish our reason with the light of wisedome and knowledge our electiue facultie with iustice that it shall desire nothing but what is to be desired our wrathfull and boyling affection with peace and tranquilitie Concerning the bodie whereas it consisteth of foure elements Habebit terra nostra immortalitem Our earthly part shal haue immortality Habebit aqueum nostrum impassibilitatem Our watrie part shâ—l be without passion Habebit aereum leuitatem Our airie part shall haue agilitie or lightnesse Habebit igneum nostrum perfectam pulâ—hriâ—udinem Our fiery part shall haue most perfect beautie or glory Secondly the dulnesse of our affections is here to be quickned and our desire to be inflamed toward the attaining of this happie estate we should be still groueling vpon the earth but eleuate our hearts to heauen and to haue our conuersation in heauen from whence we looke for our Sauiour Phil. 3. 20. It is recorded by the heathen that one Cleombrotus reading Plato his booke of the immortality of the soule was so rauished with the desire thereof that presently â—e cast himselfe into the sea like master like scholer like teaching like following But it may be a shame to vs that hauing so pure doctrine reuealed concerning true eternitie which they but dreamed of are not touched with an earnest desire thereof as S. Paul was who desired to be dissolued to be with Christ Phil. 1. 23. Wherefore the assurance and hope of euerlasting life ought to be the chiefe scope of all our studies the drift of our desires the marke to aime at the race to run at the prise to striue for the hauen to saile vnto the pearle to be purchased the inheritance to be desired the country to be trauelled vnto this is that wherein we ought chiefly to reioyce that our names are written in heauen Luke 10. 20. thy riches honour strength beautie wisedome wife children ease prosperitie are not to be ioyed in in comparison of this blessed estate the which if we earnestly desire now we shall vndoubtedly possesse then through Iesus Christ to whom be praise for euer That they know thee to be the onely very God Our Sauiour saith not to know thee only to be very God for if the father only were God then the Sonne and the holy Ghost should be excluded but the Father is that onely God and so is the sonne and the holy Ghost they all three are but only one very God as where the Apostle calleth Iesus Christ the onely Lord Iude 4. neither the Father nor the holy Ghost are excluded for they are all the onely Lord though they be deuided in person yet the vnity and essence of the diuine nature and power is not deuided
authoritie wit knowledge take heed that ye rob not God of his glorie in abusing these gifts to your owne pleasure as riches to pride and wantonnesse authoritie to oppresse or do wrong wit to deceiue knowledge to maintaine errour for they that thus hide their talent shall haue the reward of the vnthriftie seruant both to lose the talent and to be cast themselues into vtter darknesse Mat. 25. 30. How shall blasphemers that prophane Gods name drunken and gluttonous persons that make their bellies their gods proud men that make flesh their arme how shall they escape or with what faces can they appeare before the throne of Christ whoÌ„ they haue so much dishonoured Happie then are they which make Gods glorie the end of their life the scope of all their actions as the Apostle saith Whether ye eate or drinke or whatsoeuer ye do else do all to the glory of God 1. Cor. 10. 30. Then come death come sicknesse come hell it selfe such a one shall not be dismaid his faithfull seruice shall not be forgotten the remembrance of his obedience and testimony of his conscience shal be as the anker-hold of his soule as the Prophet Dauid saith Psal. 119. This I had because I kept thy commaundements I haue finished the worke which thou gauest me to do Christ did not onely begin the worke committed vnto him but did finish and make an end thereof as he him selfe said vpon the crosse Consummatum est it is finished Iohn 19. 30. This Scripture teacheth vs that it is not sufficient to make a good beginning or to enter into the professioÌ„ of Christs seruice but we must continue proceed therein and hold out vnto the end So our Sauior saith Math. 24. 13. He that endureth to the end shall be saued Reu. 2. 26. He that ouercommeth and keepeth my works to the end to him will I giue power ouer nations What did it profit Herode to reuerence Iohn and to heare him gladly and to do many things and after to cut off his head Marke 6. or the yong man to haue bene trayned vp in the keeping of the law and afterward to depart from Christ for the loue he had to his possessions Marke 10 Therefore Dauid saith Teach me thy law and I will keepe it to the end Psal. 119. 33. He wel knew that his constant and enduring seruice should be acceptable vnto God Like as he that runneth in a race vnlesse he hold out to the gole obtaineth not the price and therefore S. Paul saith I haue finished my course 2. Tim. 4. 7. As it auailed not Lots wife to haue gone out of Sodom and after to looke backe nor yet the Israelites to haue departed out of Egypt and afterward to long for the fleshpots again so they shall neuer come to Canaan that are wearie of weldoing and do as it were runne themselues out of breath before they come to the end of their race The meanes then whereby we may be strengthened to continue and make our obedience perfect are these first to renounce our owne strength to acknowledge all our power and actiuitie to goodnes and our abilitie to proceed to perfection to be of God as the Prophet saith Isay 26. 12. Thou hast wrought all our works for vs and therefore the Church prayeth Psal. 68. 28. Thy God hath appointed thy strength stablish O Lord that thou hast wrought in vs. So shold we pray vnto God to assist vs with his grace and so vphold vs by his spirit that we fal not Secondly we must take heed that we rashly enter not into Christs seruice but do beforehand caâ—t all the perils and daungers that may ensue as he that buildeth an house will count the cost that it will stand him in Luke 14. 28. This is the cause that many making a shew of zeale hauing not layed a good foundation are constrained with shame to giue ouer Thirdly a continuall circumspection and watchfull care is necessary that we walke on by feare alwaies doubting our owne weakenes and suspecting our strength as the Apostle sayth Let him that standeth take heed lest he fal 1. Cor. 10. 12. Wherefore let vs endeuour to be like out maister Christ to grow to perfection and to finish the worke which God hath imposed vppon vs. Many haue good thoughts and spirituall motions but they do not nourish them they are as vnripe grapes or as vntimely fruit Such are compared to negligent builders who are next to pullers downe Prouer. 18. 9. He that is slouthfull to do his worke is the brother of a great waster Ye are wasters theÌ„ not workmen destroyers not repairers pullers downe not setters vp that giue ouer in your course and faint in weldoing Vers. 5. And now glorifie me thou Father with thine owne selfe with the glorie which I had with thee before the world was This is the fourth reason of our Sauiour his request for his glorification and it is taken ab aequo from the equitie thereof and the right which he had to this glorie it was his owne from all beginning so that he prayeth onely for the manifestation of that glory in his whole person of God and man which was due to his godhead before the world was From hence then this comfortable doctrine is concluded that as this great glory of Christ being due froÌ„ al eternity to his godhead was decreed to be manifested also in his humane nature so likewise the glorie of Christs members which shal be giuen vnto them in the kingdom of God was before ordained appointed in the counsel of God before all worlds This Moses testifieth in the Psal. 90. 2. Before the mountaines were made and before thou hadst formed the earth and the world euen from euerlasting to euerlasting thou art our God Thus the Apostle witnesseth That we were predestinate in Christ to be to the praise of his glorie Ephes. 1. 12. This the scriptures testifie of the brethren of Antioch that as many as were ordained to eternall life beleeued Act. 15. 48. S. Paul also testifieth of Clement and other his fellow labourers that their names were written in the booke of life Phil. 4. 3. Therefore in the Reuelation 4. 6. is the world compared to a sea of glasse because all things are open before God and he from the beginning did foresee and appoint whatsoeuer shoud fall out in the world as all things in a glasse are conspicuous and euident Like as Mat. 20. 2. the husbandman agreeth aforehand what to giue to the labourers before yet they had wrought in the vineyard so the Lord in Christ appointed saluation to his elect before they had done either good or euil The Apostle sheweth the reason hereof why the Lord according to his gracious purpose hath chosen vs in Christ. Eph. 3. 10. That the manifold wisedome of God might be made knowne according to the eternall purpose which he wrought in Christ Iesus our Lord. As the vnspeakable wisdome of God herein
onely they which are giuen vnto Christ and elected of God haue part in the mediation and intercession of Christ. 1. So the Apostle saith He is able perfectly to saue them that come vnto God by him seeing he euer liueth to make intercession for them Heb. 7. 25. He maketh intercession then onely for them that by him shall be saued 2. Thus our Sauiour prayed for Peter that his faith should not faile Luk. 22. 32. Thus he prayed for Lazarus Father I thanke thee that thou hast heard me Ioh. 11 41. Thus still he prayeth for his owne but for the reprobate world he no where prayeth 3. Like as Zacharie saw in that heauēly vision two Oliue trees dropping oyle through the pipes into the bowles of the golden candlesticke Zach. 4. 2. 3. so Christ this Oliue tree doth not conuey his graces vnto any by the vertue of his prayers which are as the pipes but to those that belong to the golden candlesticke of his Church And as the precious oyntment vpon Aarons head ranne downe vpon his beard and to the borders of his garments Psal. 133. 2. so Christ our head giueth influence of grace and spirit of life onely to his members 4. For seeing the prayers of Christ are alwaies effectuall and he is alwaies heard of his Father I know that thou hearest me alwaies Ioh. 11. 42. It followeth that the reprobate haue no part in Christs holy prayers because they receiue no benefite by them Christ also is the Sauiour of his bodie Ephes. 5. 23. he guideth it by his grace and preserueth it vnto saluation They then which are not of his bodie haue no interest in his death nor part in his prayers 5. First by this doctrine their errour is discouered which affirme that Christ died for all men as well for the reprobate as for the elect as well for Iudas as for Peter and Paule because Saint Iohn saith that Iesus Christ is the propitiation for the sinnes of the whole world 1. Ioh. 2. 2. But seeing that our Sauiour vouchsafeth not to comprehend the world in his prayers much lesse doth he extend vnto them the fruite of his death he would not offer himselfe to death for those for whom he offereth not his prayers neither can they be admitted to his redemption that are excluded from his intercession And further wheras Christ is said to take away the sinnes of the world here the world onely that is the vniuersall companie of the elect which are taken from all degrees and callings in the world is to be vnderstood as where our sauiour saith Iohn 14. 31. That the world may know that I loue the father he meaneth the world of the faithfull for vnto the rest of the world Christ doth not shew himselfe Iohn 14. 22. So Ambrose well saith Est in electis praescitis specialis quadam vniuersitas vt de toto mundo totus mundus liberatus de omnibus hominibus omnes homines assumpti videantur there is in the elect and foreknown a speciall kind of vniuersalitie that the whole world out of the whole world and all men frō all men seeme to be taken vnto life Secondly it may be doubted whether herein we are bound to follow this forme and president of Christs praier to exclude some out of our prayers and not to remēber the wicked in our requests vnto God I answer that there is a speciall consideration to be had of this prayer which here our Sauiour maketh which in all respects cannot be folowed of vs nor made a patterne of our prayers for here our Sauiour prayeth as God and man hauing the perfect foresight knowledge of euery man and according to that knowledge he directeth his prayers In this his prayer as Ambrose saith Et aduocatus est iudex in altero pietatis officium in altero insigne potestatis He is both an aduocate and iudge in the one he sheweth his pietie in the other his power and maiestie That prayer rather of our Sauiour is set forth herein for our imitation which he made vpon the crosse for his enemies so we in charitie and pietie ought to pray for all seeing now that gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the discerning of spirits whereof the Apostle speaketh 1. Cor. 12. 10. is ceased by the which S. Peter could say to Simo Magas thy mony perish with thee And vnlesse we did see a man sinne a sinne vnto death that is to sinne against the holy Ghost for the which the Apostle would not haue vs to pray 1. Iohn 5. 16. which case is very rare and hard it is to say who is guiltie of that sinne otherwise then in these cases we in Christian charitie which thinketh not euill and hopeth the best of all may pray for the conuersion of all yet making a difference preferring alwayes the Church of Christ in our prayers Thirdly this doctrine giueth vnto worldly minded and carnall men a fearful caueat that they looke vnto themselues and in time turne vnto God for as yet while they are of the world that is profane persons irreligious without the feare of God they are out of Christs protection and barred from his prayers and depriued of the vertue and efficacie of his holy mediation To them therefore be that saying spoken in the Psalme Kisse the sonne lest he be angry and ye perish in the way Psal. 2. 12. Kisse the sonne and embrace him by faith which is the kisses of his mouth Cantic 1. 1. and so by Christs powerfull mediation and almightie protection we shall be preserued from perishng Verse 9. For they are thine and all mine are thine and thine are mine Hence we learne that they which are giuen to Christ belong vnto God his Father the whole blessed Trinity taketh charge of them and careth for them 1. So the Apostle saith Ye are Christs and Christ Gods 1. Cor. 3. 23. Al then that is Christs is also Gods and as Christ is the head of euery faithfull man so God is Christs head 1. Cor. 11. 2. 2. Thus our sauiour saith to his Apostles The Father himselfe loueth you because ye haue loued me and haue beleeued that I came out from God Iohn 16. 27. 3. Like as the father in the parable saith to his sonne Thou art euer with me and all that I haue is thine Luke 15. 31. So Christ being the heire of all whatsoeuer his father hath is his and whatsoeuer he hath is his fathers Like as Iacob saith concerning the two sonnes of Ioseph Ephraim Manasses They shall be mine as Reuben and Simeon are mine Genes 48. 5. and let my name be named vpon them v. 16. so all the children of Christ are his fathers 4. Our sauior sheweth the reason hereof that they may be one as we are one I in them and thou in me Iohn 17. 22. 23. Because Christ is equall to his Father and they are one God of one power eternitie wisedome
heauen the Prophets and Disciples supposed he had bene conueyed to some other place and sought him three dayes but were deceiued so they which suppose to find Christ in the earth are erroniously seduced 4. Diuerse reasons of Christs absence in the flesh in the Scriptures are alleadged first because of the present expediencie for the Church of God Ioh. 16. 7. It is expedient for you that I go away for if I go not away the comforter will not come Secondly because of the future vtilitie I go before to prepare a place for you Ioh. 14. 2. Thirdly the Angels said to the women Why seeke ye the liuing among the dead Luk. 24. 5. It was not conuenient for our immortall and euerliuing Sauiour to be conuersant still among mortall and sinfull men and to cōuerse with those which are dead in sinne 5. First the Popish fantasie is here discouered concerning Christs carnall presence in the Eucharist For if the heauens must still receiue and containe him how can his bodie be out of heauen if it be alwaies in heauen vnlesse they will make Christ to haue many miraculous bodies for his naturall bodie it cannot be which is but in one place at once The words also of this text are euident that Christ in his flesh is no more in the world so that it is neither visible nor inuisible here for if either then it were vntrue that Christ saith I am no more in the world And therefore Origen soundly writeth Secundum diuinitatis suae naturam non peregrinatur Christus sed peregrinatur secundum dispensationem corporis c. sicut homo ergo peregrinatur Christ is not a stranger or a pilgrim in his diuine nature but he is a stranger in the dispensation of his bodie c. therefore as a man he is a pilgrime and a stranger fr◠vs. 2. We are taught that seeing Christ is gone out of the world we in affection and desire should follow after him and as the Apostle saith Seeke those things that are aboue where Christ sitteth at the right hand of God Coloss. 3. 1. Where a mans treasure is there will his heart be and where the carcasse is thither will the Eagles be gathered together If Christ be our treasure if Christ be our desire our affections must be set vpon heauenly not vpon earthly things that we may say with the Prophet The desire of our soule is to thy name and to the remembrance of thee with my soul haue I desired thee in the night and with my spirit within me will I seeke thee in the morning Isa. 26. 8. 9. I come vnto thee Christs comming to his Father here is by prayer so then by faithfull prayer we draw neare vnto God 1. So our Sauiour saith Where two or three are gathered together in my name there I am in the midst of them Mat. 18. 20. Christ cometh to vs in prayer and we come vnto him then specially is our conuersation in heauen as the Apostle saith Phil. 3. 20. when our minds and affections in prayer are set vpon heauenly things 2. Thus Peter while he prayed fell into a traunce he was rapt in the spirit and saw an heauenly vision Saint Paule was taken vp in spirit to the third heauen 2. Cor. 12. But these examples may seeme to be extraordinarie but that of Hanna is vsuall to all the faithfull who is said to pray before the Lord 1. Sam. 1. 12. And Salomon when he had made an end of that effectuall prayer made at the dedication of the temple said These my words which I haue prayed before the Lord be neare vnto the Lord our God night and day 1. King 8. 59. 3. Like as when the woman that had the bloudie issue came in the preasse behind and touched Christs cloathes and Christ asked who had touched him that woman onely is said to touch Christ because she did it in faith wheras al the multitude did throng him and many touched his cloaths beside outwardly Mar. 5. 30. 31. So although in respect of his power he be present to al yet they which draw nere vnto him in faith are specially said to come into Gods presence 4. Because God is a spirit and will be worshipped in spirit and truth Ioh. 4. 24. they therefore do come vnto God which draw neare in spirit God being a spirit is onely discerned and appoched vnto in spirit and they onely see him whose eyes are annointed with the eye-salue Reuel 3. 18. which is faith 5. This doctrine reproueth two sorts of men first prophane persons that haue no care nor desire to enter into Gods presence which very seldome remember to pray vnto God When we heare in Scripture that Dauid praysed God seuen times a day and Daniel notwithstanding the great affaires of so large a kingdome yet could find time thrice a day to pray vnto God what shall we thinke of those men that pray not seuen times in so many daies nay some not thrice in so many weekes O good God how is the Christian exercise of prayer neglected as though men neither knew any God to pray vnto nor had any Mediator to pray by The Euchites were condemned because they did nothing but pray but men now adayes are more to be misliked because they neuer pray If they which call vpon the name of the Lord shall be saued I doubt whether they that call not vpon God can be saued How should a man thinke his labour can prosper which beginneth not with prayer how should a mans meate do him good that is not blessed with prayer How can a man thinke that wife children and seruants should do their duties not being exercised and trayned vp in prayer Secondly the prayer of hypocrites is condemned which pray with their lippes but draw not neare vnto God in their hearts As the Lord by his Prophet complained of the old Israelites This people honoureth me with their lippes but their heart is farre away from me Isa. 29. 13. such are the superstitious prayers of ignorant Papists praying vpon their beades in Latine without vnderstanding such are their prayers that haue an ordinarie stint morning and euening to runne ouer hauing no deuotion or holy feeling at all Augustine saith well Ad Deum acceditur fide sectando corde inhiando charitate currendo we come vnto God following by faith desiring in heart and running in charitie these are the feet which the Preacher biddeth vs to looke vnto when we come into the house of God Eccl. 4. 17. Keepe them in thy name euen thē whom thou hast giuen me c. Then we haue no power of our selues to be kept from euill but our strength and preseruation must proceed from God 1. So the Prophet saith Thou ô Lord hast wrought all our workes for vs Isa. 26. 12. Saint Paul saith The Lord will deliuer me from euery euil worke and preserue me to his heauenly kingdome 2. Tim. 4. 18.
signifieth to lift vp which was a note of singular attention to marke what was contained in the verses so marked and that the voice should be exalted and lifted vp in the singing Hierome out of Origen reporteth diuerse acceptions and takings of this word the Septuagint Theodotian and Symmachus interpret it Diapsalma the chaunge of the tune or song Aquila and the fift edition semper alwaies the sixt edition iugiter infinem continually or to the end Whereupon Hierome giueth this note Ex quo animaduertimus hoc verbum docere sempiterna esse quae dicta sunt whereby we marke that this word sheweth that the things vttered are eternal that is for euer to be remembred So should we continually remember the holy instructions so carefully coÌ„mended in Scripture as this here twice beaten vpon by Christ that we should not be of the world as Christ is not of the world That these and the like holy precepts and counsels we should as the wise man saith bind them to the necke and write them vpon the table of our heart Prou. 3. 3. that is keepe them most diligently as precious and costly iewels The thirteenth Lecture Vers. 17. Sanctifie them with thy truth thy word is the truth AS hitherto Christ hath prayed for the preseruation of his Apostles so now he moueth his Father by these his heauenly prayers for their sanctification which is of two sorts either generall to be sanctified by the word of God that is made truly obedient to his will as euery faithfull man must be or speciall in making them able and sufficient for their calling whom now he sent vpon his embassage into the world ver 18. Then the reason and ground of this request is shewed which is the sanctification of himself vers 19. 1 Here then by this Scripture it is euident that our hearts and affections are reformed sanctified consecrated vnto the will and seruice of God onely by the truth reuealed in his word So saith the phet Wherewith shall a young man redresse his way in taking heed according to thy word Psal. 119. 9. the reforming and redressing of our waies is wrought by the word of God The Apostle also saith that the Scriptures are profitable to teach to improue to correct and instruct in righteousnes 2. Tim. 4. 16. 2. The Prophet Dauid herein sheweth his owne experience I vnderstood more then the ancient because I kept thy precepts I haue not declined from thy iudgements for thou didst teach me Psalm 109. vers 100. 102. Zacheus by the voice of Christ was conuerted and of a meere worldling made the child of Abraham Luk. 19. 8. So was the Eunuch coÌ„uerted by the preaching of Philip Act. 8. and Lydia by hearing of Paule Act. 16. 3 Neither were the waters of Iordan so wholesome to cure Naamans leprosie 2. King 5. 14. nor the poole of Bethesda to heale the lame Iohn 5. 3. nor the lump of figges Hezechiahs sore 2. King 20. 7. as the word of God is sufficient to purge all our spirituall diseases There is nothing searcheth purgeth and purifieth as Gods word doth as a fire it consumeth the stubble of mens affections as a sword it cutteth off the putâ—ified parts as salt it seasoneth that which is otherwise vnsauourie 4 For the proper worke of faith is to purifie our hearts Act. 15. 9. which is as the eye salue of the soule by the annointing whereof our spirituall blindnesse is cured Reu. 3. 18. which faith is wrought in vs by the hearing of the word of God Rom. 10. 17. 5 First in that our Sauiour saith thy word is the truth We are taught that all truth necessarie to our sanctification and saluation is contained in the Scriptures contrarie to the doctrine of the Church of Rome who hold many traditions necessarie to saluation not expressed nor reuealed in the Scriptures And lest they might haue this euasion that there is some part of Gods word vnwritten beside the Scriptures Our Sauiour himselfe sendeth vs to the Scriptures Search the Scriptures for in them you thinke to haue eternall life and they are they which testifie of me but ye will not come vnto me that ye may haue life If the Scriptures then declare Christ and Christ giueth life and if in the Scriptures we may find eternall life what other doctrine is necessarie to saluation beside the truth reuealed in the Scriptures Secondly if the word of God do sanctifie vs then they are vnprofitable hearers which by the preaching of the word are not sanctified If salt will not season a man what can If the finger of God which did write his law in the tables of stone cannot write the same in our hearts then are they harder then flint or stone Gods word is as his pen as Ambrose well saith vpon these words Psa. 45. My tongue is the pen of a readie writer Vide ne scriba velociter scribens sit verbum Dei quod animae vitia procurrat penetret inscribat dona gratiae See if the Scribe swiftly writing be not the word of God which pierceth the soule and discouereth the errors thereof and writeth there the graces of Gods spirit If Gods pen then cannot graue his will in mens hearts no other writing can do it Verse 18. As thou didst send me into the world so haue I sent them into the world Now followeth the speciall sanctification of the Apostles to their office Christ sendeth them into the world and whom he sendeth he furnisheth with all graces needfull for that function wherein they are employed 1 Therfore the Apostle alleaging out of the Psalme saith he hath ascended vp on high c. and hath giuen giftes vnto men c. he therefore gaue some to be Apostles some Prophets some Euangelists some Pastors some Teachers Ephes. 4. 8. 11. God hath not onely appointed these callings and offices in his Church but hath also giuen gifts answerable to some Apostolicall to some Propheticall to other Pastorall and Doctorall gifts 2 Thus Moses was furnished of God both with the power of miracles and the gift of vtterance I will be with thy mouth and teach thee what thou shalt say Exod. 4. 3 12. Thus Isay his lips were touched with a cole froÌ„ the altar Isa. 6. 6. Our sauior Christ in his baptisme receiued the holy Ghost descending vpon him in the likenesse of a Doue Mat. 3. The Apostles before they were dispersed in the world to preach the Gospell were assisted by the holy spirit which came vpon them in prayer in the likenesse of fierie clouen tongues 3 For to send an vnfit messenger not enabled with gifts is as if one should send a lame man of his errant He that sendeth a message by a foole that is one that is vnwise and not qualified with gifts is as he that cutteth off the legs Pro. 26. 6. The Prophet Isay compareth such messengers to dumbe dogs that delight in
sleeping Isay 56. 10. A man wil not keepe a dog to watch his house that will not barke at a theefe neither are the blind fit to be watch-men as the prophet saith in the same place their watch-men are blind no more is it fit that they should be ignorant that watch ouer other mens soules or slouthfull or negligent that haue the charge ouer others 4 By this distribution of gifts to his members our Lord and Sauiour sheweth his great victory and triumph That being ascended he hath led captiuitie captiue and dispoyled his enemies and deuided the spoile among his faithfull seruants so that the diuersitie of graces and gifts in Christs Church redoundeth to the glorie of out victorious Captaine And againe as the Lord hath appointed the end the gathering together of the Saints the edification of his bodie Ephes. 4. 12. so likewise he hath ordained the meanes to that end the necessitie of gifts working thereunto 5 First by this Scripture are reproued all they which intrude and thrust themselues into the office and calling of Ministers being not with gifts thereunto enabled certainely let such know that they are not of Gods sending they either run then of themselues not called of God or sent as the tares were sown of the enuious man who enuieth the profit feeding of Christs flocke The people must needs be blind where their guides are blind as our fauiour saith they be blind leaders of the blind Mat. 15. 13. For as Hierom saith detrimentuÌ„ pecoris ignominia pastoris The wants of the shepheard are the woes of the flocke The poore flock of Christ pincheth and smarteth for the ignorance and negligence of their pastors Secondly we are taught to giue thanks vnto God for those excelleÌ„t graces which he bestoweth vpon his Ministers as this Church of England shineth with a great number of such starres that I thinke no Church in the world may be compared to it Let vs therefore praise God for such as the churches did for Paul They glorified God for me Gal. 2. 23. and pray earnestly vnto God to increase the number of them that the Lord of the haruest will vouchsafe to send forth labourers into his haruest Mat. 9. 38. Verse 19. And for their sakes sanctifie I my selfe that they also may be sanctified through the truth We see then that Christ is the sanctifier of his Church and that he hath receiued all graces and riches of the spirit onely to inrich vs. 1. So the Euangelist saith Of his fulnes haue we all receiued and grace for grace Iohn 1. 16. Christ is a full vessell the ouerflowings whereof do fill all his members The Apostle also saith Christ gaue himselfe for his Church that he might sanctifie it and cleaâ—se it Ephes. 5. 26. 2 Thus was Paul called and sanctified by Christ Neither receiued I it of man neither was I taught it but by the reuelation of Iesus Christ Galat. 1. 12. Thus the Angel Christ gaue vnto Iohn a litle book which he did eate and thereby prophecied Reu. 10. 11. 3 Christ is the Oliue tree that standeth before the ruler of the whole earth and emptieth it self by the pipes and conduits of his word into the golden candlesticke of his Church Zach. 4. He is the head from whence the bodie receiueth life and power as the Apostle saith Let vs in all things grow vp vnto him which is the head euen Châ—ist by whom all the bodie being coupled and knit together according to the effectuall power which is in the measure of euery part receiueth increase of the bodie c. 4 For without a Mediator no grace is deriued from God vnto man like as the nurse suckleth the child by the meane of her breasts a part of her selfe As the mind imparteth not her secrets but the words and voice so Christ is Gods eternal word to make known his wil he by his incarnation as the nurse by her breasts doth conuey vnto vs heauenly grace The booke of Gods secrets could not be opened till the Lion of the tribe of Iuda had obtained to open it Reu. 5. 3. 5. 5 First in that Christ sanctifieth himselfe he is manifested to be perfect God who hath the fountaine of grace and life in himselfe who needeth not by an other to be sanctified as man doth but the fulnesse of the Godhead dwelleth bodily in him Col. 2. 9. that is essentially substantially for God giueth him not the spirit by measure Iohn 3. 34. as to others Secondly Christ had no need of the grace of sanctification for himselfe but to sanctifie vs. Christ therefore was borne died rose againe ascended not for himself but for vs he merited not to himselfe but all the fruite of his merits redound to vs contrary to the doctrine of the Church of Rome who teach that Christ merited for himself Ambrose toucheth this point well Ad hoc natus est Christus vt faceret creaturam nec enim sibi natiuitas sua proficit sed nobis quia non eguit nasci erat enim in Deo qui processit de Deo si ergo natiuitas prima illi non profuit multò minus secunda Christ was borne to this end to make the creatures for his natiuitie did not profite himself but vs he needed not to haue bene borne or begotten for he was in God that proceeded from God if then his first natiuitie did not profit him much lesse his second As Christ was euerlastingly begotten of God not for himselfe but for the creation of the world so he was borne in the fulnesse of time not for himselfe but for our redemption Thirdly here may euery one learne how to know himselfe to be a true member of Christs bodie namely by his sanctificatioÌ„ for as S. Paul saith If the first fruites be holy so is the lumpe if the roote be holy so are the branches Rom. 11. If then we be graft into the true vine the life of the tree is in vs and the spirit of sanctification doth quicken vs and as Christ did sanctifie himselfe so are we sanctified by him He then that hath not the spirit of Christ whereby he shold be sanctified is not his The foureteenth Lecture Verse 20. I pray not for these alone but for them also which shall beleeue in me NOw followeth the second part of our Sauiours prayer for his Church namely for those which would afterward beleeue in him vnto the worlds end First it is shewed for whom he prayeth ver 20. then what he prayeth for first for their vnitie and perfection in this life from vers 20. to 24. Secondly for their euerlasting saluation from vers 24. to the end First we learne that to our great comfort the prouident care and mercifull loue of Christ is extended not vnto that age only then present but to all the companie of beleeuers in all ages so long as the world endureth 1. So our Sauiour saith Other sheepe I