or sin as it is a motion or triall or exercise or chastisement of the godly or a punishmeÌ„t of the evil so it is from Gods prouideÌ„ce effectiuely that is so that God is the author of it but as it is sin not effectiuely but permissiuely 8. Now this permission is not a ceasinge of Gods prouidence and working in the actions of evill men wherby it may come to passe that those actions may seeme not to depend of any other cause then of the creatures which aâ—â—â—gents but a withdrawing of his heauenly grace wherby God executinge the decree of his will by reasonable creatures eyther doth not reveale vnto the creature his will which will haue that action done or ells boweth not the will of the creature to obey this diuine will in that action Which so standing the creature sinneth necessarilie in deed but with all voluntarilie and freely by Gods most iust iudgment whiles God by it bringeth to passe the iust good worke of his will prouidence 9. God therfore will haue those actions motions which the Divells men by sinning doe effect to come to passe as they are motions and executions of Gods iust iudgment but as they are sins he neither willeth nor appoueth nor effecteth them though he forbid hate horiblie punnish them yet notwithstanding in Divels men â—e suffereth them to concur with his iust actions whilest for verie good reasons most iust causes he doth not effect in them by his spirit the performance of these actioÌ„s iustely that is according to the prescript of Gods will 10 Neither is God therfore the author of confusion which is in the actions of the evill for what they will do inordinatlie that is against the coÌ„maundemeÌ„t of God that God will haue done in excellent most wise order Lastly euen sinnes themselues as they are sins be done by Gods providence though not effecting yet permitting prescribing them boundes directing theÌ„ whither it pleaseth him 11 Neither is God by this doctrine made the author of sin because the sin of the sinfull creature doth by accident concur with the good and iust worke of God which he in his owne couÌ„sel determineth by the sinfull creature executeth And therefore in respect of Gods will those actioÌ„s are iust and right which in respect of the wicked by whom they be done are sinnes 12. And these things are manifest first by the vniversall nature causes effects being such of theÌ„selues naturally or by accideÌ„t For wheÌ„ the same effect hath many causes some good some badde that same effect in respect of good causes is good in regard of bad causes is bad good causes of theÌ„selues naturally are the causes of good effects but by accideÌ„t of euil effects or sins which is fouÌ„d in the effect by some other euill or sinful cause coÌ„trarywise euil causes are of theÌ„selues the causes of evil but by accideÌ„t they may be causes of that good whith is fouÌ„d in the effect 13. Secondly the truth of these matters appeareth by the immutable nature of God the fouÌ„taine and author of all good For Gods wokes are equaly good whether he effect theÌ„ by evil or good instruments neither are they battered by good or made worse by evill instruments seeing their iustice and goodnes dependeth not on the nature of the instruments but of God which maketh vse of the instruments but on the other side the creatures can neither be nor continue good nor do anie thing that is good except God make them good vphold theÌ„ in goodnes so governing theÌ„ that they may work that which is good with God who by theÌ„ worketh that good which he will 14 Yet hereby we do not attribute vnto God coÌ„trary wils For God wil wil not the same actioÌ„s in divers respectes Hee will as they are conformable to his most iust iudgement and order and he will not but rather hateth and detesteth yet permitteth them to be done as they are contrary to his order and law against which they are committed by the wicked 15 Neither doth the necessity of consequence which happeneth to the events by the immutable decree of Gods providence take away that contingeÌ„ce or casuality which they haue froÌ„ the mutable nature of second causes or from the power liberty of God whereby he so decreed from al eternity if we distinguish rightly betweene both as that there is a respect betweene causes working immutablie or mutablie For thereby euerie man may see that the same effect proceeding froÌ„â—auses partly mutable partly immutable may wel be called coÌ„tingeÌ„t in respect of mutable causes and necessary in respect of causes immutable 16 Neither doth this immutable providence of God derogate ought from the vse of teaching our desire of wel-doing as if these things were in vaine or to no purpose for admitting a first cause it is not necessarie to denie the second causes nor the first admitting the secoÌ„d And God hath promised to saue vs not without but by these means and hath for this reason coÌ„manded vs to vse theÌ„ expecting the good successe of them from him 17 But when God in scripture is denied to will the actions of Divels or sinful men that is to bee vnderstood as they are sins or to that end wherevnto they are done by divels meÌ„ not as they are actions or done vnto that end which God in the order of providence respecteth For actions are distinguished by their endes 18 The church thus perswaded her selfe and teaching others of Gods provideÌ„ce doth vtterly coÌ„demne detest the furies madnes of Epicures and Academiques with the devises of all others which wil haue gods provideÌ„ce either to be none at al or not to exteÌ„d vnto all things in the world or els to be only a certain kinde of fore-knowledg in God not any decree and execution 19 As much it condemneth the blasphemies and errours of the Manichees Stoickes Libertines and others which make GOD the authour of sinne or take from him his libertye whereby from all eternitie hee made his decrees or else abolish the operations and vse or differences of second causes working either necessarily or contingently or voluntarily freely 20 This doctrine is to be retained in the Church for Gods glory that so it may appeare that God is the governour of all things yet not the author of sinne but the most free and excellent effector giver of all good things It is also so necessarie for our instruction and comfort that we may become thankefull vnto God as being the well spring of all goodnes and patiently suffer evils as happening vnto vs by his will perswading our selues that all things shal serue for our salvation that acknowledging God to bee the author of punishments we might amende not despaire of Gods helpe though we be left destitute by second causes that we trust not in our selues but in feare of
one and the same Christ consisteth of both natures is in every place by nature of the godhead and contained in some one place according to the nature of his humanity So that the same Christ was both created without beginning subiect to death and yet immortal the one by nature of the worde as he is God the other by nature of the flesh as the same God is also man Being therefore both the son of God man he hath a beginning was created is compreheÌ„ded in some place by nature of his flesh being otherwise before all beginning vncreated and without limitation of place according to the nature of his godhead He is inferior to the Angels in respect of his flesh but equall to the Father as touching his Deity deade sometimes in his maÌ„hood ever-living in his godhead This is the catholique faith and confession which the Apostles delivered martyrs coâ—firmed and the faithfull to this day hâ—ue retained Wâ—â—rfore impiously as tainted with the pâ—â—enous heresie of Eâ—â—yches you presume to taxe Leo whiles by the different actions of one Lorde Châ—â—st hee proveth the verity of both natures in him so that what he wrought for demonstration of the 〈◊〉 of two natures you pervert as if it were a prooâ—e of two persons OF PREDESTINATION A letter of Vrsinus to his friend briefely conteining a full and learned discourse of predestination with wholsome advise for the weaker sorte to follow HItherto I haue not had leasure to peruse your discourse of predestination Neither haue I now but I steale so much time from other my affaires which I deferre that I may at leÌ„gth satisfie your request which in my opinion is not so necessarie if it would please you to read D. Beza and P. Matyr on this question whervnto I thinke you were before directed by me Hereby also I would giue you to vnderstaÌ„d that hitherto I haue rather wanted abilitie then will to gratifie you Of you let me entreate this courtesie that you do not by disputation trouble others who either will not heare ought besides that which they haue before conceiued or can not readilye vnderstand those thinges whereof they never thought before and haue in their infancie learned false in steede of trew principles foundations And were I not fully perswaded that in this question you would frame your selfe to Christian wisdome and patient for bearance of the weaker sorte I would not answeare one worde to your demaunde The doctrine of predestinatâ—â—â— is not in my iudgment as you wright the most difficult point in all Christianitie if we read holy scripture without preiudice or affectioÌ„ with serious purpose not to reforme God after our phansies but to learne of him and to yeeld all glorie vnto him none to our selues For by these meanes that is now become easie to me which before seemed very difficult whilest I depended on the authoritie of men who neuer vnderstoode themselues nor could resolue me There is no one common place of Divinitie wherof more is wrighten by the prophets and apostles then this verie place of Prouideâ—ce Election and free will in so much thâ—â— I can not but marvell learned Christians 〈◊〉 so doubt thereof Do you as I haue don who for this onely reason that I might gather weigh and conferâ—e whatsoeuer â— conteined as well in sermons as examples of holy scripture to this purpose haue diligently perused the whole bible euen from the begining of Genesis to the end of the Revelation Which after I had don I did partely percâ—iue pâ—rteâ—y detest that skumme of disputation and foggie fume of fallacie and sophâ—strie labouâ—ing but to no purpose to eclipse the gloriouse sunne-shine of this doctrine You may at your better leasure do this in Italie where you shall haue no exercise of religion besides reading the bible priuâ—te prayer Which libertie some verie good â—en heretofore haue wanted who otherwise had neuer ben so entangled But eveâ— be are this in â—inde whereof before I warned you Yf for the present every thinge be not plaine and easie to you be not therfore troubled but by leasure diligently meditate with your selfe callinge vpon God and houlding that foundation which amogst the godly is without coÌ„trouersâ—e remembring alwaies that not your selfe but God is author of your salvation and of all besides whatsoeuer you are haue or dâ—e be it great or little So shall you be sure not to erre with any danger of conscience and salvation although you be not able to conceaue and vnfolde whatsoeuer you desire Knowledge puffeth vp but charitie edifieth First you must put a difference betweene providence predestination aâ— betweene the whole and the part For Providence is the eternal immutable and most excellent counsaile or decree of God whereby all things haue their event teÌ„ding to the glory of the creatour and salvation of the elect Predestination is the eternal purpose of God of beginning and perfiting the salvation of the elect forsaking or vtter casting of the reprobate to eternall punishment Wherefore it containeth Election and Reprobation as partes of it selfe Secondly distinguish betwixte Providence of good â—nd evill of offence for the evill of punishmente hath a reference to good namely to iustice and in that respect is found in God God doeth provide that is in his provideÌ„ce purpose wil perfourme in purposed time order and manner and in this respect he is said to be the cause efficient and author of things These things are not only done according to providence but also by the provideÌ„ce of God As for evill or sin that hee foreseeth from eternity that is hee decreeth or is willing to permit it or not to hinder others from doing it but him selfe iâ— in no wise an agent either in them or by them Wherfore himselfe is not the cause of evill but in iustice excellency and depth of wisedome he suffereth others to be the causes therof So that these things are done according to Gods providence but not by it because God did not decree to doe but to suffer others to doe them now to permitt or suffer is nothing else but not to hinder sinne in any action or not to cause men to be conformable to the law of God and nature And in this sence God doth tolerate or suffer siâ— when he doth not either lighten our minds with his holy spirite knowledge of his will or turne our hearts to make this the principall ende of our actions that we doe the knowne wil of God and by this our obedience honor him Which two things except it please God to worke in vs what ere we doe how good iust and holy so ever it is but sinne and corruption in the sight of God Thirdly make a distinction betweene God his creatures or second causes especially â—n matters concerning the government of the worlde First the creatures are bounde one to further the safety hinder the destructioÌ„ of an
other whersoever they can because God hath so commaunded all and themselues may deserue it one of an other And being converted thy selfe remember to coÌ„firme thy brethren God is bound to none as not to create them of nothing so neither to preserâ—e them either in their being or in that good innocent and happie being wherin they were created Because whatsoeuer good wee all enioy we haue it from him neyther can he receaue any good fellcitie and commoditie of any man because of his infinite and most absolute all-sufficiencie in himselfe Who hath giuen vnto him first that he should be recompensed Is it not lawfull for me to do with mine owne as pleaseth me Secondlie Gods iustice requireth that being himselfe the cheifest good and author and end of all thinges he should referre all to his owne glory and if need were rather suffer all the creatures of the worlde to perish then any part of his glory should be left vnsatisfied As for the creatures they owe both themselues and all they haue not to themselues nor to others but to God Therefore Paule desired euen to be accursed from Christ if by the saluation and conversion of his brethren he might aduance the glorie of Christ Thirdely God may therefore most iustly permit tolerate the sinnes of his creatures that is not hinder them because by his infiâ—â—te wisdome power iustice and goodnesse he knoweth how to vse this toleration and permission to his owne glory and the saluation of his elect This the creatures can not do and therefore they are subiect to the law of hindering offences as much as in them lieth Fourthly God is the first cause and author of all good in the worlde the creatures are onely instruments of such good thinges as are by them performed whome God in the absolute freedom of his excellent will pleasure vseth by his prouidence preserueth in that nature and manner of doing which he hath prescribed Fiftely God alone is simply immutable I am God and am not changed All creatures are mutable some of their owne nature which worke onely by vncertaintie 〈◊〉 the vnstable action of elements matter and motion of creatures or by vncertaintie or contingency and yet freely to as the wils of angelles an◠〈…〉 are in deede of their owne immutable and therfore necessarie agents in that which they doe yet are as easie to be altered by God as the rest so the motion of the sonne is naturally such as we see yet God at his pleasure can either stop or interrupt the course therof Sixtly God alone is simply absolutely free that is of himselfe moving all things in himselfe moved and depending of none hauing in himselfe the reason cause of al his purposes with greatest power and authority of disposing al things otherwise from eternity if so he had beene pleased imposing necessity or contingence vncertainety vpon al things himselfe not tied to such conditions by any thing Eph. 1. 9. According to his good pleasure which he had purposed in himselfe But the liberty of reasonable creatures is not absolute that is depending of no other for although they moue themselues by some internal cause vnderstandinge offering some obiect and will of his owne accorde without constraint chosing or refusing it yet are they over-ruled by an other agent namely God who both offereth obiects of what nature quality howsoever to whoÌ„soeuer it pleaseth him and also to them and by them affecteth moveth inclineth and boweth the wils of whomsoeuer whensoeuer and how far soever he will himselfe That mans conceipt of God is too contumelious which putteth no difference betweene the liberty which is in God and his creatures Wherefore Gods providence and working in all things doth not destroy but vphold and encrease the libertie of our wils For the more God mooveth or forsaketh them the more violently consequently with more freedome and fervencie of desire they are carried eithâ—r to good or evill Wherefore theÌ„ indeed we shall with greatest freedome will that which is good when God shall so be all in al that wee can will or wish nothing but what is good which shal be with the favor and grace of God in the life to come Fourthly we must distinguish the manner of effects or things done For the same effect proceeding from divers causes may in respect of theÌ„ bee diversly taken For as it proceedeth from a good cause so it is good as from an evil so evill as from a cause contingent and mutable or necessary immutable so may it be accounted contingent mutable or necessary and immutable Wherfore in respect of God in whoÌ„ we haue our being life motion all things which were made are good as well bad as good considering that God is absolutely immutably good and therefore can neither will or do any thing but what is good and agreeable to his nature and the law wherein hee hath revealed vnto vs his nature and iusâ—ice In respect of creatures all good thinges as they are good are by God vpheld in their goodnesse al evill things as they are evil degeneraâ—e from that goodnes wherein they were creâ—ted God suffering and forsaking them and are not therevnto restored by God So in respect of the liberty and freedome of God al things are done contâ—â—gently and by vncertainety yea even those thinges which seeme to depende most necessarily on second causes as the motion of the heavens but in respect of Gods immutable decree all events are necessary as when the souldiers crucifying Christ did not breake his bones but pierced his side with a speare which in respect of second causes were meerely contingent Fiftly we make distinction of sinnes whereof some in themselues and in their owne nature are sins namely such things as are forbiddeÌ„ by God not are by special law or exception commanded as the robbing of the Aegyptians the offering of Isaac others by occasioÌ„ or accident namely such thinges as are either commaunded or allowed by God but perverted by the creature and not perfourmed in such sort as they were commaunded as are the sacrifices praiers and almes-deeds of wicked men and hypocrites Whether of these two sorts of sinne a maÌ„ commit either that which is sin in it selfe or the other which is sin by accideÌ„t and occasion certaine it is that through his owne fault imperfection he committeth it But that which God intendeth in these actions of men is ever good and iust Lastly we must distinguish the necessity of coÌ„straint and immutability for it were too grosse to confounde them For the former moveth violently and by externall cause the latter naturally some internall cause in the agent moving and being moved as by nature it is apt These thinges when I perceiued GOD opening my eies I did not reckon one â—ote of those foolish fables that GOD was made the cause of sinne that contingence or casualitie and libertie were taken awaie
so great a benefiâ— which God through Christ in this life bestowed on vs namely the certaintie of our saluation purchased for vs by Christ which is the summe and foundation of our comforte and religion For what comforte were it to know that indeed Christ did ones purchase saluation for vs but everie moment it is a thousand waies subiect to be lost we must therefore know that our life is with Christ in God and there as safely kept as is the life of Christ him-selfe reigning in heauen This is a thousand times saide in scripture Read Melancthon vpon the 7. ca. of Mat. in the place aboue cited Read the 5. and 8. chapt to the Rom. I see you doe not put difference betweene securitie of the spirit of the flesh and that you stagger even in the verie grounds of Christianity if in heart you maintaine this tedious opinions If it be so I am verie sorrie for you and doe exhorte you to read the scriptures diligently That also is a meere cavill that we should saie the elect cannot forgoe the holie spirit Nay they often loose manie giâ—es of the same spirit but recouer them againe by repentance For they do not quite revolt from God and become professed enimies of the truth that is they sinne not against the holy Ghost nor so fal that finally they perseuere in their errours against the foundatioÌ„ and in their sinnes against conscience Neyther doth this comforte make men secure because it concerneth them onely which haue a purpose to beware of falling abhor nothing more then offending God there is therefore a manifest contradiction in that diuelish scoffe of the wicked which say If I be elected I wil do what pleaseth me because it shal not hurt me For God will haue vs be sure that we are elected but this we can not do without faith and repentance All thinges worke for the best trew vnto them that loue God There is no condemnation to them which walke according to the spiritâ— These two ioyned togeather exclude securitie stirre vs vp to cheerefulnesse and alacritie to runne our race according to the commaundement make your election certaine On the other side they sleep securely in their sins which dreame that it is in their owne handes to take and lay aside repentance whensoeuer and as often as they list and play with GOD at their pleasure But say you I woulde faine shifte of this triall wherevnto the certainetie of saluation doeth call That is it the Divell woulde haue Those sayings Matthew the two and twentith and tenth Hee vvhich continueth to the ende c Revelations the second and tenth To him that overcommeth I vvill giue a crowne c. Doe not derogate from the certaintie of saluation but are exhortations wherby God vpholdeth vs in that certainetie stirring vp in vs a desire of godlinesse and hatred of sinne The like slaunder it is when you say that vvee teach men to iudge of election a priore or by the cause Eyther malitiously they dissemble our opinion or else they vnderstande neither themselues nor vs. VVee iudge by the effect that is by faith and repentaunce of the cause that is of election But to iudge thus is to iudge a posteriors that is by the effect That wee ought not to determine of any before the ende of his life whether hee shall bee saued or no if you meane it of others you say well if of our selues or of euerie mans ovvne conscience and certainetie in himselfe it is a detestable wicked diuelish and blasphemous sayings overthrowinge the whole foundation and grouÌ„dworke of saluation Hee that taught you this taught you a doctrine of diuels though he were an angell from heauen But I will tell you an other lesson except you be certaine before the end of this life whether you shall be heire of eternall life you shall neuer so be after this life For faith in this veâ—â—e certainetie which is the beginning of eternall life this all must haue in this life vvhich looke for that other life If you haue thought on the nature and definition of hope that it is a sure and certaine expectation of eternall life you should haue found no such thing there My hart doth stand on end to think of your blasphemy I would not for an hundred thousand worlds be so seperated from Christ as to be vncertaine whether I were his or noe These are heathenish blasphemes the verie entrance of hell Wherefore you do well to confirme it with testimonies of the heathen for these thinges refarre wide of the worde of God Why doe you so coâ—rupt the wordes of scripture wresting them from a â—onne like to a seruile feare what mystere what blindnesse is it for a man to boast of vniuersall promises and not to sifte himselfe and trie whether he be of their nomber of whom the promises speak This is in deede to bring in amongst men carnall security and a shadow of faith which in the conflâ—ct driueth vs head-long into desperation I do not thâ—nke Luther Melancthon taught any maÌ„ so to babble and fome out these vniuersall promises But the carrier calles for my letters and I haue to my great paines spent the whole night in wrighting these lines Farewell Let me entreat you to provoke me no more with such disputations Fare-well hartily this 2 of september 1573. OF THE CAVSE OF SINNE Parte of a letter of Vrsinus to his friend concerning the cause of sinne ONe terrible bug-beare they haue of the cause of sinne all the rest is foolish and not worthy the aunswearing But even that also is a childish fallacie of accident For by accident that is through defect fault and error of the will of the Divel or man sin commeth to bee that worke which God by will most iust most agreeable to his nature the Law wil haue done permitting in the mean time the sins of the creature that is not so correcting directing it that it may do iustly togither with God doing iustly or els while he doth not enlighten it with the knowledge of his will or doth not so turne it by his spirit that it may doe that which it doth for obedience sake to the revealed will of God So that God ever doth well both by those that are good and also by those that are evill But the creature doth well togither with God in that goodnes wherein it is created preserved or therevnto againe restored by God The good therfore which it doth is the work of God which himselfe doth will and effect the evill which it doth is froÌ„ it selfe Now this euill is not done but permitted by God whiles he doth not cause the will of the creature to become good and to do good togeather with God doing good For the same worke in respect of diuerse causes is both good euil mutable immutable contingent free as the causes them-selues are diuerse which concuâ—â—e in producing therof Hee which
church Sitting at the right hand of his father iudge of quick and dead c. Also that the holy ghost is called a sanctifier that is a person immediately lightning vs regenerating vniting vs to God comforting and confirming vs. OF THE CREATION OF THE WORLD 1 THe order in nature the minde of man the knowledge of principles civill discipline final causes the finite orderly chaine of causes do shew that it was created by some principall creating spirite 2 Yet because of the knowledge of God now obsâ—ured in men by sin for the continuall change of corruption and generation for the absurditie of imagining the creator to bee idle and for losse of the historie of the creation and originall of the world there is no truth certainety to be found concerning the creation of the worlde but in the doctrine of the church 3 Therefore the sacred scripture teacheth vs that al things begaÌ„ to be to haue bin created by the only true God the eternall father sonne and holy Ghost according to the eternall purpose and pleasure of this true and eternall God 4 But this eternall father created all thinges of nothing by his sonne and the holy Ghost most freely without any alteration or chaunge of himselfe or any labour so that all was verye good 5 The ende of the creation of the worlde vvas chiefly the glorie of God other ends subordinate vnto this are the manifestation and contemplation of Gods wisedome power and goodnesse in his workes his providence or preservation and perpetuall governing of all things especiallie the goodnesse bountie of God toward his church and to conclude that al other things might seruâ— for the life and safety of man 6. OF THE SAME 1 VVHatsoeuer is is either the creatour or his creature 2 All other things which haue begun to be besides this one onely eternall and trew God manifested in his church were created by the one trew God 3. In that beginning of time wherein it pleased God to haue it so 4. And that of the eternall father by the sonne and holy Ghost 5. By the most free purpose decree of Gods will 6. With out anie motion change or laboure of the creator 7. And that of nothinge 8. And so that al things were most excellent in their kind 9. Not that the creator might thereby be made better or more perfect 10. But that in the creation he might impart his goodnesse and ioy to reasonable creatures 11. And afterwardes preseruinge ruling and sustaining by his providence al thinges which he had created he might for ever be beneficiall vnto them especially to his church 12. And that being willing that other creatures should serue especially for mans vse and saftie 13. He might declare vnto them his wisedome goodnesse power and ioy 14. And being knowne by his workes â—ee might for euer be praised by reasoÌ„able creatures for his wisedome bountie power and ioy 7. OF THE ANGELS 1 IT is certaine that there are angells both good and bad 2. But both good and bad angelles are spirites that is incorporall substances not subiect to sense liuing intelligent excellent in strength and wisedome 3. Finite in nature and proprieties 4. Created by God of nothinge then when other things were created 5. In trew holinesse iustice and blessednesse 6. Wherin the good Angells are by the singular grace of the creator confirmed 7. That they may agnize and praise him for ever 8. And be Gods ministers to finish the saluatioÌ„ of the elect and represse and punish the euill 9. But the evill angells by their proper and free will aâ—d by their owne fault fell from God and are made enemies of God and the good angels and mankind 10. And therefore through hatred against God they force men to sinne practize their destruction 11. And these are immutable evill cast of from God into eternall punishment 12. But God suffered them to fall and saueth them being fallen that he may shewe his anger and iustice in their punishments and by them may punishe chastize and exercise the elect 9 OF GODS PROVIDENCE 1. Not onely the doctrine of the prophets and apostles but also the testimonies of God shininge in nature doe proue that the world is preserued gouerned by Gods prouidence As the order which is seene in the principall partes of nature the minde or soule governing the actions of men with her prouidence the lawe of nature giuen to men that it might be vnto them a rule of their life rewardes and punishments conscience the ordering of politique affaires heroick motions vertues the fore-tellinges of future eventes the ends whereunto things are ordained and lastely the verie nature of the most omnipoteÌ„t wise iust and excellent God 2. Gods prouideÌ„ce is the eternall counsell of God most free and immutable most wise iust according to which God bringeth to passe all good in all his creatures suffereth sin to be committed and directeth all both good and evill to his glory and the saluarion of the elect 3. This purpose or counsell in God is not onlie a knowledge or science in God but also the forcible decree and will of God wherby he hath determined from all eternitie both what he himselfe will doe what he will haue become of his workes whatsoeuer he hath decreed he also effecteth in fit time order 4. Good thinges are the substaunces of al things the properties faculties giuen vnto theÌ„ by God al motions mutatioÌ„s actioÌ„s events of al things as they are naturall motioÌ„s or obedience to Gods wil or benefites and blessinges of God or punnishments of the evill 5. That all these thinges are done by the powerfull will of God as manie most euident testimonies of scripture so also these reasons do confirme 1 Because of Gods omnipotencie nothing can be done in the worlde which God simplie wil not haue done And therfore what soever is done God must needes either simplie or in some sorte be willing that it should be done 2 Because a most wise governour such as God is suffereth nothing of al that is in his power to come to passe besides his will and purpose 3 Because he which is willing the ends of thinges should come to passe is also willing either simplie or in sorte that all thinges and events by which we compasse those ends should come to passe 4 Because Gods purposes decrees depend not on the actions of secoÌ„d causes 5 Because the immutable fore knowledge of God cannot be grouÌ„ded but on an immutable cause that is gods wil decree 6 Because God is the first cause of al naturall good things amongst which also are reckned the motioÌ„s of each thing 6 Wheras evill is of two sorts one of offence the other of punishment and that which is a punishment is an execution of iustice therfore good it ought likewise to be referred vnto Gods will as the principall cause thereof 7 But the evil of offence
famous and glorious over all the kingdomes of the earth for the many strange eventes and wonderful miracles shewed amongst them behould wee set this 〈◊〉 natioÌ„ now grown base coÌ„temptible troden vnder foot of the very out casts of the earth and in the very mid-day and noone-light of their prophecies so bestiâ—lly and blockisâ—ly blind that the consideratioÌ„ of this their example is able to moue and stir vp evil men I say not vnto laughter or indignation but rather to stâ—â—ke into their harts a dreadfull horror of the like iudgement Nowe that the contempt and neglect of sound doctrine touching God and our salvation is the cause of so great mischiefes miseries wee haue for testimony the voice of the prophets and of Christ himselfe Ioh. 3. 43. I am come in my Fathers name and yee receiue me not if another shall come in his owne name him will yee receiue I omit the rehearsall of other examples that one of the late most flowrishing and happy kingdome of England I will touch in a word not only because the example is exceedinge lamentable but because also there is none so very a childe in all this Auditory in vvhose time it chaunced not For of late yeares that kingdome and Countrey of Englande beeing endowed and beautified with the profession of the Gospel in the happy Reigne of King Edwarde the VI. the Churches and schooles of learning being nobly â—ounded honorably enriched religiously ordered the king himselfe though but 16. yeares of age yet so farre aboue the hope of his yeares indued with such singular piety â—dmirable learning and all Princely vertues that in all that glorious kingdome nothinge might seeme more glorious then the king and governour himselfe that kingdome of late yeares was inferiour in perfect happinesse to no nation of the earth But â—o on the suddaine through the vntimely decease of that most noble Edward a Prince of so great hope the Popish tyrannicall dominion reentered this kingdome and tooke ful possession thereof wasting and spoiling with imprisonments banishments fire and sword the most famous churches of that Realme taking some of the best renowned for learning and integrity of life without all respect either of age sexe or dignity and torturing them with fiery flames and other punishments of like barbarous cruelty and scattering and dispersing others towardes all partes and corners of the earth It is now the fifth yeere since this scourge these calamities haue leine heauy on this land and oppressed the same I rather acknowledge and bewaile our owne offences then take on me to censure the defaulteâ— of others Howbeit the report of English exiles is yet 〈◊〉 in mine eares wherin they much complained of and bewailed the ingratitude security loathing of the Gospell which had overtun their whole countrie And do we then seeme to regard our good estate we enioy more theÌ„ they I would we did When Pilate had mingled the bloud of the Galileans which he slewe with the sacrifices Vnles yee repent saith Christ yee shall all perish The tumultes and downe falles of Empires and kingdomes wherwith the church is shaken are open conuersant before our eies and threateÌ„ and menace vs some bitter scourge The Turkish cut throtes gape on vs ready to dâ—vâ—ur vs striuing by maiâ—e force to take Christ from amoÌ„g vs and by â—nâ—rusion to seate their profane Mahomeâ—â— stâ—ede of Christ in our churches of whome reporte goeth that they daily withdrawing Chritian youth vnto their bâ—asphemouâ— filthy Paganismâ— and sheading and suâ—king the bâ—oud of our aâ—â—es and kinsfolke threaten and attempt farther irruptions and inuasions on our boâ—ders That execrable sincke the Courte of Rome curseth and banneth vs crying out Away with vs that wee may be rooted out from of the earth heresies dâ—ily bud and blossome both within and without the Church and the erroures and corruptions of truth crept into the Church are beyond all number And verily nowe is that time when vnles the Lord reserue a â—eede vnto vs nought remaineth but that we should become as Sodom and Gomorrah O then let vs not be so iron harted let vs not be so bitter enemies of our owne soules that we regard not these Gods merciful visitations and threatnings of more sharper iudgements to ensue O let vs seeke the Lord while he may be found let every one take caâ—e of his owne salvation and beare in minde whatsoeuer thinges concerne the same so that if the frame of nature should on a suddaine be dissolved we may be ready cheerefully to meet the Lord in the aire this comming in glory These things which I haue hitherto spoken coÌ„cerne all in generall but more particularly vs that professe the studies of learning For it is the common consent of all that ever either founded or governed schooles or euer were conversant in them or would that others should frequent them that they who are here brought vp shoulde become not only more learned but better maÌ„nered also then other men Which trueth being so evident they describe a schoole to be A company appointed by GOD of such as teach and learne sciences meete necessarie for mankinde both touching God and other good things that the knowledge of God amoÌ„gst men be not cleane abolished that the Church be continued and preserued that manie may be made heares of life eternal that discipline be maintained and that men may enioie other honest commodities issuing out of the artes We therefore shoote wide and misse much of the mâ—â—ke we aiâ—e at vnlesse we holde it for certaine and true that our earnest and diligent endevour in these schooles and nuâ—ceâ—es of Christ Christianity must bee employed not so much for this ende that we may be the more fraught vvith humane and divine learning but rather that being beautified and adorned with all laudable behaviour towards men and holinesse to the Lord may be found acceptable in the sight of God and men And it is a truth apparaÌ„t in the Church that all the exhortations vnto civill vertues without the doctrine of piety is nought else but an estraying and swarâ—ing from God true godlinesse perfect iustice and assured salvation For the holy Ghost hath pronounced this sentence that whatsoever we doe not with intent thereby to glorifie GOD whatsoever vvee doe not in the name of CHRIST whatsoever is not of faith it is all even altogâ—ther sinne VVherefore vvere the doctrine of the Church secluded from our schooles we should not only not be able to teach or learne any thing that belongeth to true and entire vertue such as GOD requireth of vs But that small portion and remainder we haue should make vs of evill men worse and more impious and that indeed not by the increase thereof so much as by the decrease and defect of those spirituall and supernaturall qualities without which nothing is holy nothing wholsome vnto vs. And heere although the consent of men wise and iudicious may satisfie
much disabled as also because if I were furnished with gifts of vtterance which in my selfe I acknowledge to be very slender yet nowe the waight of this vvorke the scantnesse of time and vehemencie of my griefe haue debarred me all vse and practise of them Wherefore I would indeede haue perswaded some others of our colledge to take some paines in this matter thereby to ease mine owne study and sorrow but they excused themselues vvith the publique griefe and their owne most affectionate heavinesse And must wee then needes neglect the commendation of that sacred soule if in this publique calamitie of the Church and our schoole wee giue our selues wholy to mourning and lamentation But that perhaps wil seeme an vndutiful nicenes teÌ„dernes to such as know not the vehemeÌ„cie of our griefe Besides to vse the words of S. Amb. though it do but increase our griefe to wright of that which grieveth vs yet because coÌ„monly we content our selues with the remembrance of him whose losse we lament for thâ—â— in wrighting a whilest that our mindes by meditation are wholy fixed on him wee imagine him to liue in our discourse it is a thinge that must be done except we will be thought to haue buried in silence the memorie of a pledg so well deseruing and to haue vouchsafed him no honor or els to haue avoided all incitemeÌ„ts to greife wher as for the most part to greiue is the especial comfort of such as are greiued Shall we then differ this commendation any longer no truelie but rather let vs stirre vp your mindes to maintaine his memorie both now to al posteritie hereafter for as Nazianzen saith good men ought to be especially remembred and they whose memorie is godlie and pâ—offitable But stay then am I the boldest of this companie of professors not so But perhappes I am the most officious and forward to shew my dutie truelie neither am I so greedâ—e of the glorie of this actioÌ„ that I could finde in my heart to snatch it from others by prevention How then am I belyke the most vnwise of all others truelie I do not arrogate to my selfe any great wisedome onely I hope this my dutie shal be without offâ—ces with thought hereof I am much comforted But what mooued mee aboue others to take vpon me the penninge and pronouncing of this oration Because of dutie one of vs must needes haue done it that which was a dutie in all greife excused in other and might as well haue done in me had not very necessitie not onelie required but also euen exacted it at my handes For first I owe as much to the memorie of that iust man my good fellow-professor as others doe namelie an honorable remembrance of him Moreouer I owe so much dutie and more to this our Schoole which may iustly callenge my diligence as well in this as in other causes Lastelie I shall hereby provide both for the publique good and also for mine owne credit for otherwise who would not be readie to obiect against me that sayinge of Sophocles Alasse how soone thanklesse posteritie Leaues to retaine a dead freindes memorie But these learned and iudicial men herepreseÌ„t may in the common heauinesse make this benefit that they perswade themselues they may shift of the burden of this exercise without preiudice of their credit as for me the necessitie of my place enforceth either to prouide some other who will and may better discharg it then my selfe or els to submit my selfe to the hazard of your censures The waight of my other affaires do ouermuch distract me the conscience of mine owne weaknes doth amaze mee the worth and greatnes of the thinge it selfe deters me All this notwithstaÌ„ding the authoritie of this schoole preuaileth ouer mine affaires good ensample and publique paterne of the church forceth my conscience and necessitie it selfe doth thrust me forward setting aside respect of the worthe and maiestie of this subiect to say some thinge therof in this assemblie Trusting therfore to your courtesie and indifferencie worshipfull and worthie auditors first I desire entreate you to heare favorably this my oration no way matching I confesse that matchlesse mans desertes or your expectation or mine owne duty but onely fitting my poore mediocritie then that you woulde vouchsafe lovingly to excuse mee plucking onelie some few fruites from that most rare and sacred tree if I neither flourish out this picture with those curious colours nor furnish out this table with those diuers and daineâ—iâ— dishes which that rich store house might afforde but rather supplie what mine ignorance hath omitted and pardon both for shortnesse of time and vehemencie of griefe whatsoever I shall happen to speake vnadvisedly For in that man I purpose not to speake of that wee admired whilst it vvas present and now want being absent for I neither know nor can reckon al nor of many such things as I know and haue much thought of for even that also were almost infinite and would seeme incredible to manie but I intend in few words to lay downe a briefe of those vertues and good giftes which heretofore wee haue all seene and whose losse wee now lament and to shaddowe out vnto you the damage redounding to vs all by the vntimely death of that man of fame that by this fiâ—e wee may bee inflamed to strong faith and serious repentaunce and more and more frame our selues to imitation of this worthy witnesse and valiant champion of CHRIST IESVS Zacharie Vrsine was borne at Presâ—aw of honest parentage by discent in the yeare of our Lorde 1536. Hee was naturallie for constitution of bodie strong but more strong of minde and courage especiallie after there had beene ioyned to the goodnesse of his nature artes and sciences and other most excellent and heavenlie giftes qualities But touching the giftes of his body we shal not neede to speake much considering that some of them are indifferentlie common to all men others besides men are also incident vnto beastes For although in themselues they be coÌ„modious and such as every man may wel wish to further him in laudable attemptes yet they make nothing to the true glorie and commendation of those in whom they are found wherefore I am resolved to giue vnto him his deserued commendation not as he was man but a most absolute Divine But touching the vertues of his mind which by consent of al good men deserue of themselues to be desired and possesse the perpetual fruit of true glorie what shal I saie whence shoulde I beginne or when should I end if I should endevour to speake all that might be said of this most holie choice vessell ordained to the glorie of his maker I should sooner want time then matter in so iust a cause Nowe then I see well what I haue to do I must prescribe vnto my selfe certaine limites bounds beyoÌ„d which would I never so faine I may nor stray that so both I may promise to
remembrance of God for so his name doth signifie in Hebrew is taken from vs now there remaineth to vs only the remembrance of so excellent a maÌ„ What then shal we do That Iah that strong God who remembring his servant Zacharie advanced him to so high a top of faith godlinesse and learning Christ that prophet and our only king is very present with vs both by his external maiestie also by coÌ„municating vnto vs the holy Ghost Let vs repaire to this teacher advise with this master and follow this guide let vs in confidence of his grace and assistance constantly goe through with those studies and duties wherevnto wee are câ—lled Let not the impiety of heretiques boast it selfe nor the adversaries heart swell and waxe insolent or prowde because the rodde of him that chastised them is broken for there shall sooner come a viper out of the roote of the serpent the fruit therof shal soner become a flying dragon as Esaie in times past did prophecie then we shall bee forsaken of our God exposed to the raging violence of the furious or foolish dreames of the mad sorte of men vvherewith alasse the church often times is to much afflicted Omnipotent eternall God mercifull father of onr Lord Iesus Christ vvhose good vvill and pleasure it hath ben to informe youth vvith the wholsome doctrine both of that thy servant and also of others vvhom thou hast appointed to gouerne this schoole and to seale everie of our mindes with the spirite of thy promise and truth now froÌ„ our hearts wee acknowledge that by takinge froÌ„ amongst vs this thy seruant thou art not alittle offended with vs and that worthily Wee confesse it ô God! and accuse condemne our selues and our sinnes for which it pleased thee both the last yeare to send thy sword of pestilence amoÌ„gst vs and also this last followinge to extinguish that bright-shininge light which thou hast placed in the emineÌ„t candle-sticke of this famous schoole Wee beseech thee ô GOD and father of mercies not to suffer thy wrath to proceede any farther against this poore floocke neither call vs our sinnes to accoumpt least thy wrath kindle more against vs and so we perish from this waie But rather because here thou hast placed thy standard and hast giuen thy worde and promise that they shal be blessed which retire themselues vnto thee gouerne vs ô Lorde by thy spirite that we may kisse thy beloued sonne and looke for all saluation from him Destroy the plottes purposes of Satan preserue thy people giue vnto this church this schoole and this whole countrie good faithfull pastors Doctors ministers Defend those whom thou hast giuen and blesse them aboudantly with all manner of blessinges keepe the commons students in iust dutie holines charitie peaceablenesse Lastly we humblie beseech thee as beinge our omnipotent and gratious Father to finish perfit in vs al things which shall anie way perteine to the glory of thy holy name the coÌ„mon edifying of this people our owne soules health in Christ Iesus our Lord who liueth and rayneth with thee in the vnitie of the spirit one God eternall for ever and ever Amen He slept sweetlie in Christ at Neâ—stade the sixt day of March as six of the clocke in the evening in the yeare of our Lord 1583. after hee had leued 48. years 6 moneths 22 howers was buried the 8. of March in the quiet of the Church FINIS Faultes escaped Pag. liu `93 15. never neither 95 marg evill offence evil of offence 98. 1 owne immutable owne nature immutable 98. marg in respect of in respect of their causes wheron they depend 105. 17. staine restraine 110. 2. that by but by 113. 27 anie of any 126. 3. my hart my haire 16. 12. mystery misery 132 1. A PREFACE A PART 201. 8. Tunigeus Tubingens 204. 21. When When he saith 205. 4. sonne of Christ person of Christ 206. 19. that God what God 219. 24. immutable immutably 222. 14. this divine his divine 233. 13. from from God 242. 3. him which him to be finne for vs which 254. 4. mixed not mixed 265. 7 which by instinct which is wrought by c. 268. 1 or not the or not to the. 274. 21. not eate therfore not eate thereof 293. 24. visible invisible Apoc. 16. 13 Opus operatum Opus operaÌ„tis Bellarmine a calling disputant Bellarmines satyâ—â—â—all prefâ—â—e to his 2. Tome of of Sacraments examined and 〈◊〉 Of the word Sacrâ—â—ment Instit lib. 4. cap. 14. Of the nature and force of a SacrameÌ„t Defence of Luthers opinion 〈◊〉 as Sacraments confirmâ— faith Ideo 〈◊〉 differeÌ„renâ—â—â— generâ—â—am ab vnà specie quia c. Lib. 4 â— 1. How farre miracles SacrameÌ„ts agree in their vse Eâ—sâ—â—â—ta II That the 〈…〉 a writâ— a Sacrament a 〈◊〉 is not absurd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tract 80. 〈…〉 c. 15. contra 〈…〉 19. cap. â—6 III Baptisme of children doth not diâ—prooue the streÌ„gthning of our faith by saments * For they also are christened amongst Papâ—stes August li. 4. ca 4. de Bap. Lomb. lib. 4. dist 4. ca. 7. Bellarmines sophistical dilemma for Anabaptists recorted Fallacia est à secundum quid cùm sic colligit Est etiâ—Ì„ paralogismus non causae Act. 12. 38. Epist 75. ad Dard. Rom. 2. 26. Mar. 16. 16. 1. Cor. 11. 28. Gen. 7. 11. Rom. 4. 11. Exo. 12. 13. 1. Cor. 5. 7. Mat. 28. 28. Act. 22. 16. Tit. 3. 5. 1. Pet. 3. 21. 1. Cor. 11. 25. * Forma◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse Basil lib. 3. contra Eunon Tertull. li. de poenit August de cat rud cap. 18. Of 〈…〉 〈…〉 Cauill Eph 1. 4. Rom 8. 30. Rom. 11. 16 Cor. 7. 14. Act. 3. 25 Eph 1. 4. Rom. 8. 30. Rom. 11. 16. Cor. 7. 14. Act. 3. 2â— Psal 51. 5. psa 71. 4. 5. Gen. 6. Rom. 3. 35. Cor. 11. 20. Es 66. 3. Act. 5. 21. Art 2. Antidot Concil Sess 7. in Can. 7. Rom. 3. 3. Two sorts of slounderous wrightings among Diuines Homil. 17. 〈◊〉 Genes 〈…〉 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 Per Deun Domini 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De exhort 〈◊〉 ad Fortunarum Thess 19. 60. 65. 66. 68. 94. 112. 182. 187. 214 735. 75◠〈…〉 Lib. germ pag 94. 98. 99. 106. 10â— c. Schmidlin and Osiander condeÌ„ned by this Apostata for putting out of controversie that with God there is a certein number of theÌ„ which shall be saved Protocol Mompelg 503. The erroneous doctrine of the Pelagians oh 3. 36. Epes 1. 3. Rom. 8. 30. Rom. 9. 11. 12. 13. 18. Rom. 11. 7. 2 Thest 3. 2 Phil. 1. 29. Act. 13. 48. 2. Tim. 2. 19. Ioh. 10. 28. Luc. 22. 32. Mat. 24. 24. Mat. 11. 25. 26. Act. 13. 48. Homil. 30. in Act. Ordinem sequi 1 Thess 5. 9. Mat. 21. The kingdome of Christ Catechising is necessary 1 For Gods commaundement True patterne of wholesome wordes What a catechisme is
sees not this sees nothing But if I can I will one day answeare you in feawe wordes For whether I can or no whē I can I doe not yet knowe besides that it is tedious to me to handle these stale sophismes Learne in secret whē your thoughts are at leasure meditate on this that every man may trouble a true but God alone can quiet it If you would not crie rost-meat you might haue fared much better March 10. An. 1573. THAT PROVIDENCE DOTH NOT DEROGATE FROM PRAIER Part of an other letter to the same friend wherein is debated this question Whether the doctrine of Providence doe derogate from praier THe godly exercise of praier wel agreeth with the doctrine of Providence and is confirmed established thereby For whosoever beggeth at Gods handes with an vpright heart things necessary to salvation the same is verily perswaded that he forth with receiveth them The contrary opinion shaketh rooteth vp our faith cōfidence in God and suffereth vs not stedfastly to beleeue the last Article of the Creed But praier when it sueth for things on which salvatiō depēdeth not patiently humbly submitteth it selfe vnto Gods will not desiring to obtaine any other thing then that which GOD in his secret counsell hath decreed best and most profitable for vs. Nothinge more slacketh our obedience in this pointe nothing more disturbeth our comforte and quiet of minde herein then that errant cōtingency whereby the Academicks Epicures beare the world In hand that the events of thinges are not governed and determined by Gods divine counsel Recall to minde that distinction of thinges to bee praied for often taught and daily repeated vnto children by our country-man Philip Melancthon and this whole controversie of praier shal be cleered and put out of doubt Herevvith meeteth our opinion but the contrary opinion swarveth wholie from it so that truth wel suteth with truth but falshoode agreeth neither with truth nor falshoode The summe of all is you must ground your cōfidence on God and craue all good things of him and be thankful vnto him for the same no otherwise thē as if all thinges proceeded from him without any your endeavour and yet must you performe your dutie with as great diligence and industrie as if you were able to procure and gaine all thinges of your selfe and by your selfe without him Whosoeuer directeth not the whole doctrine and disputation of Providence and Election vnto this end he waxeth vaine in his curiositie intangleth himselfe in many snares which himselfe laieth for him selfe On whomsoever God hath decreed to heap his blessings to them he hath appointed the spirit of praier If then hee hath giuen thee a desire to praie assure thy selfe this gift is not in vaine but thou shalt alwaies bee heard according to Gods own promise This is the Consequent thou oughtest to deduce and gather on good ground infallible conclusion out of that precedent benefit Seest thou thē the cōtrary of this thy fear For nothing lesse impeacheth nothing more cōfirmeth the desire custome and consolation of prayer then the doctrine of Providence I much marueile that you yet still dreame of the ghostes spirits of particular men Howe often haue you hearde and reade the contrarie to be trew howsoeuer the miserable Sophists of our time groping in the thicke darkenes of their Academicall blockishnesse cavill hereat For without the doctrine of Election and certainety of salvation the vniversalitie of promised grace which appertaineth to al the faithfull and to them alone can neither stand or be mainetained nor applyed to the comforte and vse of the godly How often hath it beene reiterated vnto you that you must iudge of Election a posteriors from the subsequent signs effects it causeth For you must repute and iudge your selfe elected by that measur of faith which is required in the elect Yea this is true liuely faith for a man to beleeue that he is elect vnto eternall life for Christs sake Search then sift thine own conscience whether there be found in thee faith repentance and vnfeigned desire of the grace and fauour of God then pronounce thy selfe one of Gods elect al curious disputatiōs set apart I protest before God that I◠see not by what meās I could haue stood stedfast in many my priuate greeuances had I not held this one comfort impregnable No man shall take my sheepe out of my handes c. What are all other comfortes if this be not at hand with vs that all thinges good and evill befall vs not casually but by the eternall decree purpose of God worke for our saluation 9. Iun. 1575. A PREFACE OF AN ORATION pronounced on Easter evē by a certaine student of Divinity in the famous Vniversity of Heidelberge touching this question To whom the benefite of the Death and Resurrection of Christ appertaineth and how Christ died for all men COncerning the story benefite of our Lordes Resurrection I suppose I haue hitherto sufficiently treated It followeth that I proceede vnto the last point proposed I mean to whom this benefite appertaineth Wherfore directing our course as it were by the loadstar of scripture we pronounce by vertue and authoritie thereof that so precious inestimable a benefite belongeth vnto all the faithfull and to them alone and we exclude the wicked vnbeleevers as long as they remaine such from hauing any interest therein For all the faithfull they alone haue a taste of the sweetnes of those fruites suppose free iustification before God a quickening from the death of sinne and of the body lastly immortall life and glory these heauenly blessinges I say all the faithfull and they alone partake and enioy because they all they alone apply thē vnto themselues through faith For these are they who heare Christes wordes who beleeue haue eternal life and come not into condemnation These are they who are iustified by faith are reconciled vnto God and haue peace with him through our Lord Iesus Christ These are they who being regenerate by the holy Ghost are raised with Christ vnto newenes of life whose heartes are purified by faith Finally these are they which sleepe in Iesus whome one day God will bring with him hauing raised them from the dead that they may enioy for ever the glory of his heavenly kingdome Nowe the wicked being vtterly voide and destitute of faith which iustifieth howe should they I pray you partake in any of these blessinges with whom God is not pleased for without faith it is impossible to please God who belong not vnto Christ neyther are heires of the kingdome who neither haue title nor right In Christ Iesus nor To Christ Iesus as the lawiers vse to speake how should Christ appertaine vnto them How should the benefites be extēded vnto them Nay rather all these are by the mouth of the sonne of God himselfe farre remooued debarred