the one saying that Christ is not equall vnto God the other that he took beginning from Mary The Valentinians denied his humanitie saying he tooke nothing of his mother but passed through her as water through a pipe The Eutichians also are of this kind who confound the natures of Christ and affirme in him the diuine nature only to remaine Of the second sort are the Nestorians who make two persons in Christ one person of God-Christ another of man-Christ saying that Marie was the mother of the man-Christ not of God-Christ Of the third ranke were the Angelici so called because they worshipped Angels and made them their Mediators such are the Papists that pray vnto Saints and ioyne them with Christ in the office of the Mediatorship all these acknowledge not Iesus Christ truly whom God hath sent Secondly we must know that it is not sufficient to haue a general and superficial knowledge but liuely and effectuall such as Saint Paul had confessing thus of himselfe Gal. 2. 20. Thus I liue not I now but Christ liueth in me and in that I liue now in the flesh I liue by faith in the Sonne of God who hath loued me and giuen himselfe for me Such a faith and knowledge of Christ then is requisite whereby the soule liueth vnto God working alwaies by loue Gal. 5. 6. For there are two things necessarie to saluation the inward beleefe of the heart and the outward confession and demonstration of it as Saint Paule sheweth Rom. 10. 10. With the heart man beleeueth vnto righteousnesse with the mouth man confesseth to saluation And Saint Ambrose writeth well vpon these words Cant. 8. 6. Set me as a seale vpon thine hart as a signet vpon thine arme signaculum Christ us in corde vt semper diligamus signaculum de brachio vt semper operemus luceat imago eius in confessione nostra luceat in operibus factis vt si fieri possit tota eius species exprimatur in nobis c. Let Christ be a signet in our heart alwaies to loue him a bracelet vpon the arme alwaies to be working for him let his image shine in our faith and confession let it shine in our workes and actions that if it be possible the whole image of Christ may be expressed in vs. The fifth Lecture Vers. 4. I haue glorified thee in earth c. THis is the third reason which our Sauiour vseth for the obtaining of his glorification that because he had glorified his Father in earth and finished his worke that his father would glorifie him againe He reasoneth from the desert to the reward which are relatiues that is haue respect and mutuall relation the one to the other That Christ sought the glorie of his father both himselfe saith it Ioh. 4. 34. My meate is that I may do th◠will of him that sent me and finish his worke and his Father from heauen approueth the same for after our Sauiour had said Father glorifie thy name there came presently a voice from heauen saying I haue both glorified it and will glorifie it againe Ioh. 12. 28. Whereby it is euident that as God had bene glorified by the heauenly sermons and diuine miracles shewed by Christ in his life so also he would set foorth his glorie in his blessed death From hence then we learne that they which will be assured to receiue glorie at the hands of God in heauen must indeuour to set foorth his glorie here in earth This our Lord promiseth Reuel 3. 27. To him that ouercometh will I graunt to sit with me in my throne euen as I ouercame sit with my Father in his throne He that shall set foorth the kingdome of Christ in this world in ouercoming of sinne and subduing his owne affections shall be made partaker of Christs kingdome in heauen Thus our Sauior saith to his Apostles Mat. 19. 28. Verily I say vnto you that whē the Sonne of man shall sit in the throne of his maiestie ye which followed me in the regeneration shall sit vpon twelue thrones and iudge the twelue tribes of Israel As they in their regeneration expressed the spirituall kingdome of Christ so they shall enioy the fellowship of his euerlasting kingdome Saint Paule doth confirm the same by his owne example 2. Tim. 4. 8. I haue fought a good fight I haue finished my course I haue kept the faith from hence foorth is laid vp for me the crowne of righteousnesse For like as they that runne in a race and striue for maisteries obtain a corruptible crowne 1. Cor. 9. 25. so they which contend for the Lord and runne the way of his commaundements shall receiue an incorruptible crowne The great king of the Persians hearing out of the Chronicles of the faithfulnesse of Mordecai which had reuealed the conspiracie of two of the Kings Eunuches against him presently said What honour and dignitie hath bene giuen to Mordecai for this Esth. 6. 3. He thought it vnreasonable that his faithfull seruice should go vnrecompenced Much more is it iust with God to reward the faithfull seruice of his So the Apostle saith that God the righteous Iudge shall giue him the crown of righteousnesse 2. Timot. 4. 8. This iustice of God is the ground and cause of our reward which his iustice dependeth not vpon the merit of our workes or worthinesse of our obedience but vpon the free and most gracious promise of God in Christ which his most free and mercifull promise to fulfill and accomplish to his seruants it standeth with his stable and inuiolable iustice First then we see a difference by this doctrine betweene Christ and his members for thogh Christ our head by the desert and merit of his obedience is worthy of all glorie Reuel 4. 11. and might thus pleade with his father for his glorificatiō because he had glorified him yet the mēbers cannot challenge any thing at the hands of God for any worthinesse that is in them but onely for their Mediators sake Nehemiah thus praying Remember me O my God in goodnesse according to all that I haue done for this people Nehem. 5. 19. requesteth not to be remembred of God because of his faithfulnesse but according to the same his faithfulnesse is the rule or measure but Gods mercie is the cause or else where he confesseth cap. 13. 22. Remember me ô God concerning this and pardon me according to thy great mercie but where merit is challēged there is no mercie but iustice shewed so that as Bernard well saith Opera non sunt causa regnandi sed via regni Good workes are not the cause of raigning but the way to the kingdome Secondly we do learne that whosoeuer wil be assured to receiue glory in the kingdome of God must seeke to glorifie him here He then that dishonoureth God in this life how can he looke to receiue honour at the hands of God Consider this well all ye whom God hath honoured in this life with riches
the word of God doth kisse vs when the spirit of knowledge doth illuminate our minds Thine they are and thou gauest them me and they haue kept thy word Thine they are by election giuen vnto me by their spirituall vocation and calling they keep thy word which is the fruite of their sanctification The keeping then of the word of God is the fruite and effect of our election not the cause or foundation thereof therefore we do good workes because we are elected thereunto we are not elected because of our good workes 1 This Saint Paule sheweth Ephes. 1. 4. He hath chosen vs in him before the foundation of the world that we should be holy and without blame before him in loue our holinesse is an effect and consequent of our election in Christ not a precedent cause thereof 2 This is exemplified in Esau and Iacob Rom. 9. 11. Ere the children were borne when they had done neither good nor euill that the purpose of God might remain according to election not by workes c. The Apostle directly noteth that the election of Iacob depended not vpon his workes which as yet were not but onely vpon Gods gracious purpose Saint Paul confesseth so of himselfe that he was not called to be an Apostle or put into Christs seruice for any thing that God saw to be in him but the grace of God was exceeding abundant with faith and loue which is in Christ Iesus 1. Tim. 1. 14. and I was receiued to mercie vers 13. And the Apostle ascendeth to the very first originall and beginning of his calling Reuel 1. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separated in the eternall counsell of God to preach the Gospell 3 The Prophet Ezechiel doth set foorth this truth of Gods free and gracious election by an allegorie of a child that in the birth was cast foorth forlorne and forsaken the nauell not cut nor yet washed with water or swadled in clowts but it lay wallowing and tumbling in bloud the Lord passed by and had compassion vpon it tooke it as his owne so it grew and became comely and beautifull c. Ezech. vers 4. 8. What cause was there in this child that the Lord should haue respect vnto it but onely the Lords loue and fauour which he had vnto it as it followeth vers 14. Thy name was spread abroad among the heathen because of thy beautie for it was perfect through my beautie which I had set vpon thee Euen so in vs the Lord saw no cause why he should elect vs vnto life onely through his owne mercie he saued vs. 4 Saint Paule sheweth the reason of our free and gracious election Ephes. 1. 5. He hath predestinate vs to be adopted through Iesus Christ vnto himselfe c. to the praise of the glorie of his grace that is now God onely hath the glorie of our election when it is imputed wholly to his grace 5 First then the doctrine of the Papists is confuted who teach that men are elected vpon the foresight of their faith and workes which is flat contrarie to the doctrine of the Apostle Rom. 9. 14. It is not in him that willeth nor in him that runneth but in God that sheweth mercie Thus the Church beleeued in Ambrose his time Dignatione sua olim decreuit Deus peccatores saluos facere c. vt neque merito suo qui saluantur neque horum per quos vocantur c. God by his owne vouchsafing hath long ago decreed to saue sinners c. so that not by the merit of those which are saued nor of them by whom they are called but by the grace of God this gift is conferred Secondly seeing God hath shewed vs so great mercie as before we were any thing to decree vs vnto saluation we hereby should be stirred vp to walke worthie of our vocation Ephes. 4. 1. and to shew our selues thankfull vnto God againe by liuing vnto his praise Vers. 7. Now they know that all things which thou hast giuen me are of thee From this verse this doctrine is gathered that it is not possible for any to receiue the word of God vnlesse they be perswaded and assured indeed that it is the word of God and that he which deliuereth the same speaketh from God As here this reason is giuen why the Apostles receiued the word of God because they knew that Christ came from God and that all things which he spake and did were of God 1. This the Apostle sheweth 1. Cor. 14. 25. speaking of the power of the word of God If all prophecie and there come in one that beleeueth not the secrets of his heart are made manifest and he will fall downe and worship and say plainely that God is in you indeede This perswasion of the hearer that God is in the preacher doth make the word pierce into his heart that the secrets thereof are discouered 2. This appeareth by that confession of Peter when Christ had said to the twelue will ye also goe away Iohn 6 67. Maister saith he to whome shall we go thou hast the words of eternall life Peter will not go from Christ because he beleeued that he was a teacher from God to shew the way to eternall life This made Nicodemus come vnto Christ because he knew he was a teacher come from God Iohn 3. 2. 3. Like as the embassadour is reuerenced his message willingly receiued because he commeth in the name and with the authoritie of the Prince so saith S. Paul we are Ambassadors for Christ 2. Cor. 5. 20. 4. The reason the Apostle sheweth Heb. 4. 12. The word of God is liuely and mightie in operation and sharper then any two edged sword and entreth thorough to the deuiding of the soule and the spirit such operation hath the word whereas it is receiued and acknowledged for the word of God The people are taught that where the truth is preached and the word of God manifestly taught they should receiue it with all reuerence as Gods word as the Apostle testifieth of the Thessalonians 1. Thess. 2. 13. For this cause I thanke my God without ceasing that when ye receiued of vs the word of the preaching of God ye receiued it not as the word of men but as it is indeed the word of God which also worketh in you that beleeue The seuenth Lecture Verse 8. I haue giuen vnto them the word which thou gauest me IN this verse our Sauior amplifieth that which in the former verse was more briefly expressed declaring the obedience of the Apostles in receiuing his doctrine and his owne faithfulnesse in giuing vnto them no other words then which he had receiued of his father Our Sauiour then teacheth all Ministers byh is example that they should not aduenture to preach any thing to the people but that which they haue receiued from God and are able to warrant by his word Thus the Apostle saith Be ye followers of me as I am of Christ 1. Cor. 11.
reason of Christs petition for vnitie taken from the very fountaine and originall thereof namely their election and fore-ordaining vnto glorie for this cause they are glorified in Christ that they might expresse and shew forth this godly vnion and spirituall coniunction Hence then we learne that such as are ordained vnto life and euerlasting glorie are prepared of God vnto good workes first and to the seruice of loue in this life before they shall be admitted to the next 1. So the Apostle saith As he hath chosen vs in him before the foundation of the world that we should be holy and without blame before him in loue Ephes. 1. 4. And againe Ye are his workmanship created in Christ Iesus vnto good workes which God hath ordained that we should walke in them Ephes. 2. 10. Then both good works were ordained for the elect and the elect ordained to walke in good workes 3. The holy Apostle thus testifieth of himselfe Who shall deliuer me from euery euill worke and preserue me to his heauenly kingdome 2. Tim. 4. 18. He assureth himself that God will giue him grace to abstaine from euill workes seeing he had ordained him for his kingdome Christ concludeth Zacheus to be the sonne of Abraham and child of saluation because he had expressed liuely fruites thereof in his large restitution and bountifull charitie Luke 19. 8. 3. Like as Dauid being deputed and appointed to the kingdom of Israell doth in the meane time prepare and addresse himselfe to walke vprightly as he saith I will do wisely in the perfect way til thou commest vnto me Pfal 101. 2. so all they which are ordained to Christs euerlasting kingdome should walke in Dauids steps As the bride prepareth and trimmeth her self for her husband though alreadie espoused so the elected alreadie by Gods gracious electioÌ„ espoused vnto him in Christ must adorne and trim themselues by holinesse and vertue that they may be readie to solemnize the euerlasting mariage feast in heauen 4. For they must first shew themselues faithful in litle whom the Lord should afterward make rulers of much Mat. 25. 23. They must first shew their faithfulnesse in seeking Gods glorie in earth before they can receiue glorie from God in heauen 5. First then seeing glorie is first giuen and decreed to the elect then followeth their godly vnitie and fruitfull loue and the first is bestowed that the second may follow not this first foreseene that the other might be decreed We see that election is not grounded vpon the foresight of mens workes but these are fruites and effects of eiection not causes and beginners of it as the Apostle sheweth That the purpose of God might remaine according to election not by workes but by him that calleth Rom. 9. 11. Secondly we haue here a certaine rule giuen vs whereby we may discerne our election namely by the fruitfull works of vnitie and charity which are as seales and pledges of that glorie which is decreed to be giuen vs in Christ. Thus S. Peter exhorteth Wherefore brethren giue rather diligence to make your calling and election sure for if ye do those things ye shall neuer fall 2. Pet. 1. 10. And S. Iohn saith We know we are translated from death to life because we loue the brethren 1. Ioh. 3. 14. There are two bookes whereby euery man shall be iudged the booke of life and the book of euery mans conscience as S. Iohn testifieth The bookes were opened and another booke was opened which is the booke of life Reu. 20. 12. The booke of the conscience is a true copie of the booke of life here a man shall find how it is written there The record of a mans conscience is a certaine and infallible euidence of the record in heauen Thus S. Paul found written in the booke of his conscience that because he had fought a good fight kept the faith he doubted not but that a crowne of righteousnes was laid vp for him 2. Tim. 4. 8. Wherefore by the workes of grace let vs striue to be assured of glorie let vs now â—ay as the Church fertilitatis suae conscia â—eni frater exeamus in agrum Thus the Church knowing her selfe to be fruitfull â—s Ambrose well applieth that place saith â—o Christ Come let vs go forth into the field my brother Cantic 7. 11. We must now bring Christ into our field to shew him our fruites that he may afterwards bring vs into his barnes to enioy his glorie Verse 23. I in them and thou in me that they may be made perfect in one A third reason is here contained of Christs petition for vnitie in his members namely from the adiunct of perfection they cannot be made perfect without it neither can any man be a compleat Christian and true member of Christ vnlesse there be a coniunction also with Christs bodie So that to this perfection there are three degrees of vnion expressed the first of Christ the Mediator with God his Father Thou in me the second of Christ with his Church I in them the third of the members among themselues That they may be perfit in one 1 Here then where Christ saith I in theÌ„ we are taught that there is no true peace concord or vnion but in Christ. So our Sauiour saith That in me ye might haue peace Ioh. 16. 23. and the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following the truth in loue there is no sound and true loue but in the truth 2 Dauid fretted in himselfe and was disquieted he could find no rest nor peace till he went into the Sanctuarie of God Psal. 73. 17. Thus Saint Paule sheweth that while he was vnder the law he found nothing but death and condemnation But I died and the same commaundement which was ordained vnto life was found to be vnto me to death Rom. 7. 10. But after he was come to Christ then he found that there was no condemnation to them that were in Christ Iesus Rom. 8. 1. It did not helpe the Apostle that he was a Pharise a circumcised Hebrew Philip. 3. 5. confederate with the high Priest Act. 10. 1. all this he counted as doung in respect of the knowledge of Christ. 3 The peace friendship and confederacie of men is like the tempering of iron and clay together that will not be ioyned Dan. 2. 43. And like as when a man leaneth vpon a broken staffe the shiuers thereof will runne into his hand 2. King 18. 21. such is the peace and loue of the world it in the end turneth to hatred Such was the friendship betweene Abimelech and the Sichemites a fire went out from the one and coÌ„sumed the other Iud. 9. 20. 4 For peace is one of the fruites of the spirit Gal. 5. 22. therefore as a man cannot gather grapes of thornes nor figges of thistles so neither is true peace to be expected in the world without Christ. 5 First then all externall peace which is not combined and knit together by
to our knowledge to ad affection to our iudgement zeale to our vnderstanding coÌ„science feeling Many seeme to know much but there is withall a coldnesse in their heart Happy it is with those that when they heare the word do not onely conceiue and vnderstand it as Herode did Marke 6. 20. but their hearts are inflamed as the two Disciples while Christ preached vnto them found their hearts burne within them Luke 24. The Prophet Dauid saith O how I loue thy law Psal. 119. 97. whereof Ambrose well saith Diligere amplius est quà m custodire hoc necessitatis est timeÌ„s illud charitatis To loue is more then to keepe this is of feare and necessitie that proceedeth of charitie So oâ—r obedience to God should proceede from a willing affection and louing heart That as God delighteth in the faithfull My delight is with the children of men Pro. 8. 31 so our delight may be in God that we may say with the prophet The desire of our soule is to thy name and to the remeÌ„brance Isa. 26. 8. So shall we be sure that if we desire his waies now the Lord wil delight in vs for euer and cause vs to enter into his euerlasting ioy FINIS Iud. â— 4â— lib. 〈…〉 Cantic 1. 2. Psal 134. Lib. 5. in Lâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad Celâ—â—tium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 56. 8. Luk. 〈…〉 1. Thes. 5. 17. 〈◊〉 de obit Theodoâ—ii Xen. lib. 1. de Cyri 〈◊〉 Prou 4 23. aduer Luciferius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King 3. â—d Câ—esiphon◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 11 3◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib 1. de Genes 〈◊〉 Ioh. 11. Math. 26. 1. Thess. 5. 17. Math. 14. 31. Luk. 22. 61. Mar. 10. 4â— 1. King 8. Eâ—â—d 17. 2. King 2. Apoc. â—â— Numb â—1 9. Act. 7. 56. Hâ—b 9. 14. Leuit 1. 15. Leuit. 2. 13. Doctr. 1. Plutarc de garrulitat In Lâ—c. ca. 11. Doct. 2. Difference betwixt the prâ—uerâ— of Châ—â—st and of his members Christ praieth not in heaueÌ„ now as he did in the earth Tract 10â— in Ioannâ— How Christ is the Mediatour of his church How Christ appeâ—eth before God for vs. Lib 22. moâ—al cap. 13. Doctr. 3. Ad Eustaâ—hâ—â—m Vers. 1. Doctâ— 1. The gesture required in prayer God Christs father otherwise then ours Doct. 2. Pray with confidence Doct. 3. The appointment of times is from God Against Astrologers We must wait the acceptable time All gifts must 〈◊〉 vsed to Gods glory The Pope not Christs Vicar Lib. 2. de vocat gent. cap. 6. Ser. 19. in Psal. 119. Doct. 2. â—ternall life onely giuen to those that are giuen to Christ. Christ died not for all â—lection certaine In Mat. Homil 13. Doctr. 1. What things make the life oâ— man miserable Enemies to euerlasting life confuted The desire which we ought to haue to euerlasting life Doct. 2. Of the necessitie of the knowledge of God Heretickes enemies to the Trinitie confuted Against Atheists Ignorance dangerous Doct. 3. No saluation without faith in Christ. Diuerse heresies against the natures person of Christ. De Isaacho cap. 8. Doct. 1. Man cannot chalenge any thing from God by his merits Doct. 2. Continuance to the end Doct. 3. Christ merited not for himselfe Doct. 1. The word of God profitable onely to the elect The attentiue hearing of the word a marke of our effectuall vocation In Psal. 119. Doct. 2. In 2. Tim. cap. 1. Doct 3. Examination of doctrines Doct. 2. Gods word is chearfully to be heard Doct 3. Our knowledge of Christ must be certaine Against carnal professors Doct. 4. The Minister must be assured of his calling How Ministers are acertained of their calling Doct. 1. Christ a Mediator onely for the elect There is a world onely of the elect and faithfull Lib. 5. in Luc Whether the wicked may be prayed for Worldlings without the compasse of Christs praier Doct. 1. Christ God of himselfe August tract 19. in Ioann No accesse to God without Christ. De Fide lib. 3 cap. 3. Doct 3. All must be reâ—erred to Gods glorie which we ask in our praiers Doct. 1. Christ not present now in the world in his flesh The reasons of Christs bodily absence Against the carnall presence in the Sacrament Our desires must be in heauen Doct. 2. Our comming to God is by prayer Against neglect or discontinuance in prayer Against hypocriticall prayers Conc. 2 in Psal. 33. Doct. 3. Man hath no power of himselfe to keepe himselfe Against free will De Ecclesiast docum c. 56. Doct. 4. The loue of Christians must be in the truth Doct. 1. They which are once truly graft into Christ cannot finally fall away Iustifying faith cannot be lost Doct. 2. Some reiected from the beginning The doctrin of Predestination a spur to godlines Doct. 3. The certaintie of Gods word Gods foreknowledge not the cause of mens workes De Predest lib. 1. cap. 15. Doct. 4. Gods word worketh true comfort The danger of those that are ignorant of the word Doct. 1. The faithfull hated in the world A dangerous thing to hate the seruants of God 1. Chro. 16. 10. Hom. 11. in Exod. Doct. 2. Against separation from the Church Cont. Cresâ— lib. 3. cap. 35. 3. degrees of worldly men Doct. 3. Life not corruptly to be desired Serm. 20. in Psal. 119. Against a pre posterous desire of death Why the Scripture vseth repetitions Of vaine and idle repetitions Of the word Selah vsed in the Psalmes Hierom. Marcella Tom. 4. Doct. 1. The word of God onely conuerteth Mat. 3 11. Col. 4. 6. Heb. 4. 12. All truth necessarie to saluation to be found in Scripture Doct. 2. God sendeth none but enabled with gifts Ad Furiam Doct. 3. All gifts deriued vnto the Church by Christ. Ephes. 4. 16. 〈◊〉 merited not for himselfe Lib. 5. de fid cap. 7. Doct. 1. Christ praieth for all beleeuers to the end of the world Care of posteritie Doct. 2. Faith a rare thing where is no preaching Doct. 3. Augustine Doct. 4. Why God would haue the holy life of his faithful knowne to the world Mat. 18. 6. The dangeâ— of giuing ofâ—ence Doct. 1. We are elected to walke in good works â—lection not of workes but by grace Two books the booke of life the book of a mâ—ns conscience Three kinds of false peace Paulin. Tom. 4. Doct. 3. Gods loue best knowne by the graces of sanctification Doct. 1. The prayer of Christs mediation Doct. 2. The faithfull shal be in the same place with Christ in heauen Doct. 3. They that wil see Christ face to face in heauen must see him by faith here Hom. in Mat. 13. Heb. 6. 19. Doct. 4. Christ how said to be predestinate Assurance of heauen is neither impossible nor yet easie to be had The blindnes ignorance of the world Lib. 5 in Luc. Ignorance a sufficieÌ„t cause of condemnation Doct. 2. Al holy knowledge deriued from Christ. A vaine labor to seeke for true wisdome without Christ. Amb. serm 14 in Psal. 1 19. Doct. 3. God will neuer leaue his Church destitute of his word Ambros. Epist 60. Doct. 4. Knowledge without sense and feeling fruitlesse We must not onley vnderstaÌ„d the word but ioy in it Serm. 20. in Psal. 119.