them by the ordinance and appointment of God in a word they deny that they are ordained to stir vp nourish confirme our faith But they maintaine that they are the causes of grace in vs that they bestow grace vpon vs that they are the instruments of iustification that of themselues they effect grace iustification and sanctification by the very worke done that is by the naturall power and vertue of the sacramental action it selfe thereunto appointed by God or as others wil by the power of God assistant to the things signed according to covenant euen without faith or in warde motion of the receiver And this force and efficacy they attribute onely to sacraments of the New Testament as for those of the Olde some there are which leaue vnto them only the bare and naked signification of iustification others besides that doe also yeeld the effect of iustification but only in regarde of the worke of the worker that is in respect of the devotion and desert of the vser And here againe some except circumcision as iustifying through the vvorke done others reckon it with the rest And this is that stale stuffe of the olde schoolâ—-men which these late iuncketters haue nowe againe sumptuously dressed and dished out to the world for delicates Especially Bellarmine the Arch-sophist of this age doth flatter himselfe in these follies that he is fully perswaded he can obscure the cleere sunne-shine And therefore insolently and ill-beseeming the duty of so great a disputant he slaundereth taunteth our Doctors most of them now dead neither shewing nor obiecting to them falshood or paralogismes in their proofes but onelie with scorne and disdaine giving them the lie the lie which strange manner of disputation is now taken vp for a fashion amongst those railers But the most worthy Divines Whitaker Danaeus Sibrandus the rest haue now so discovered the folly of that most insolent man that even the lesuites themselues are ashamed of their Galiah and beginne to repent them of his too great liberty vsed in disputation He hath prefixed before his second Tome of disputations which lately hee set forth about the sacraments A Satyricall Declamation or Libelling speech wherein he professeth that he will play Stage-part and represent vnto his Romish auditory a spectacle not vnpleasant concerning the furious contentions of Heretiques His maine purpose therein is to oppose our Doctors betweene themselues each against otheâ— and by his vpstart sophistry to de barre vs the speciall vse of the Sacraments namely the seaâ—ing of the promise of grace and strengthning of our faith But how perversely he dealeth I haue here thought good briefely to declare First of all he goeth about to shew out of Luther Carolostadius Melancthon Zwinglius and Calvin that the worde Sacrament hath beene by diverse and those our wrighters partly received partly reiected As if the Schoole-men themselues did neuer doubt or dispute about the originall signification propriety and vse of a Sacrament And if at any time our wrighters haue seemed to make question of the worde yet it is a cleere case that by consent of all it hath beene hitherto receaved in our churches and retained vnto this day without controversie Wherefore that which he speaketh of Luther and Melancthon is plainely frivolous The opinion of Carolostadius a man gauled by Luther none in a maner haue followed With Zwinglius he doth manifestly cavil For he indeed could haue wished the word Sacrament had never beene receaved by the Germanes but why truely for no other reason but because he detesteth the horrible abuse of a Sacrament in swearing thereby a thing alasse to familiar with the Germanes As for Calvin that he should little allowe of the word and reprehend it yet not accompt it a matter worthy the striuing about it is an impudent devise of the Iesuits which without shame hee might babble out in his theater at Rome froÌ„ wheÌ„ce Calvines Christian Institution is exiled They who with iudgement shal read the whole 13. Section wherevnto afterwardes the Iesuit pointeth shall see that Calvin doth not reprehend the word but the subtility of Sophists who out of the signification of the Latin word do impugne the confirmation of our faith by Sacraments Then comming to the nature of a Sacrament he bringeth forth vpon the stage Luther Zwinglius and Calvin as it were skirmishing there-about betweene themselues saying that Luther would haue the Sacramentes to be only testimonies ordained by God for the stirring vp of our faith Zwinglius certaine engadgings of our selues vnto God lastly Calvin ioining as it were both opinions into one would haue them to be signes of Gods loue towardes vs sealing our faith and testimonies againe binding vs vnto Godlinesse And this is the conflict But indeede the Iesuite would faine shew his auditors a fault where none is The consent of Calvin Luther in this point is so evident that it needes no proofe That the opinion of meâ—re tokens and markes of our binding and profession is by way of cavill fathered on Zwinglius the Iesuite himselfe afterwardes vnwittingly witnesseth where he writeth that the opinion of Carolostadius and the Anabaptistes touching meere tokens of our profession hath beene as wel by others as by Zwinglius confuted and almost quite buried And this that he writeâ—h is true For Zwinglius both elsewhere and also in his booke wrighten to the Princes of Germany doth plainly enough expouÌ„d himselfe wrighting after this manner The verie signes are so ordained by Christ himselfe that even by their analogie and proportion they prevaile very farre in leâ—ding vs vnto the thing present by faith and contemplation And afterwardes more plainely The Sacraments are not in vaine for they shewe vs the saluation giuen by God thither they â—ourne our thoughts continually EXERCISE OVER FAITH which immediatly they promise drawe vs to brotherly charity And whilest all this is don one the same Spirit worketh in vs who inspiringe somtymes without meanes somtymes with meanes draweth whither how farre and whom it pleaseth him Thus farre Zwinglius Now whâ—t could haue ben spoken more clerely touching the consent betweene Luther and Caluin then that SacrameÌ„ts were ordained for this end namely to leade vs by similitude proportion vnto the thing present by faith to declare vnto vs our saluation to turne our thoughts to exercise our faith and to be meanes and instruments of the holy Ghost Is this of Sacraments to make meere tokens markes of our Profession obligation vnto Christ and his church the Iesuite doth openly wrong our Doctors Neyther doth he stay here but hath a farther fling at euery of them by course He exclaimeth on the opinion of Luther that sacraments strenghthen our faith as so absurd that nothing possibly could be devised more absurd And why I pray Because forsooth that is the vse of miracles for this is the sume of all he saith But absurd
Sacraments testimonies or scales of Gods promise Luther will haue that promise to be of present iustificatioâ— Caluin of eternall election And least he should 〈◊〉 to say an vntruth he cites a place out of Calâ—â—n Antidor conciliâ— Sess 6. ca. 5. as if he should there say that infants are baptized not to the end they might be receiued into adoption of the sonnes of God but that vnto them the promise of life might be sealed vnto whome before by grace of predestination it pertained And out of the 7. Session and 8. Canon as if there hee should wright that the right end and vse of sacraments is this to ascertaine vs of the eternall adoâ—tion grace whereunto before the foundation of the world we were predestinated Thus farre the Iesuite but all impudently without shame For Caluin in neither place speaketh one â—ote of eternall electioÌ„ or the grace of predestination Only in the former this he saith Insants are for this reason baptized because they are heires of the promise For vnlesse the promise of life did before pertaine vnto theÌ„ that man should prophane baptisme whosoeuer did but minister it vnto them In the latter these are his wordes Allthough baptisme be the hand-wrighting of that mutuall obligation which is betweene God vs yet the especiall vse thereof is to assure vs of free remission of our sinnes and perpetuall grace of adoption But is this to deny that sacraments are seales of the promise of preseÌ„t iustification Is this to restraine sacraments onely to thinges past as namely to the grace of electioÌ„ But this is Bellarmines trust and fidelity in citing the wordes and sentences of the Fathers and our Doctors Such are his two whole volumes of disputations namely a rude rable of false quotatioÌ„s which if the learned shall vouchsafe in courtesie to examine they shall soone see this doubtie disputant left as as dry as a kexe But to the purpose That the sacraments are seales of our eternall election although I deny not but that in the lawfull vsing and worthy receiuing of them it is most true yet remember I not that Caluin hath any where thus written nay the Vbiquitaries of our daies slander Caluin Beza as maintainers of a cleane contrary error to witt that they vtterly deny the sacraments to be seales of our election which also is altogether false But the simple naked truth of Calvines doctrine is this Sacraments profite beeing vsed a righte and doe exhibit seale and confirmâ— grace vnto the worthy receiuer not in regard eyther of the worke wrought or the deserte of the worker but in respecte of the promise of God instituting or ordaininge them as also through the faith of the worthy receiuer And here by grace he vnderstandeth euen our saluation it selfe together with all the precedent causes meanes and consequentes thereof such as are our free election remission of sinnes regeneration sanctification and life eternall So that by the name of grace he coÌ„priseth both grace past and already giuen togither with that which is preseÌ„t and to come but especially that which is there in the sacramente exhibited and present For euen our election before the world was is sealed and and assured vnto vs by the sacraments not as it is from aleternities decreed by God or as a thing done heretofore and past but as the present and constante decree of God reuealed in the Gospell concerning our saluation in Christ and by the same sacramentes everlasting life is confirmed not as a future good but as already we haue takeÌ„ possession thereof by faith For confirmation of this truth I could produce an infinite number of testimonies out of Caluin his Christian institution but it shall suffice to refute the Iesuite by the couÌ„ter-poyson of his CouÌ„sels Can 7. on the sacraments Caluin saith thus God in the sacrameÌ„ts doth promise grace not only of election but also of iustification Can. 4. Sacramentes are seales of the Gospell And can it bee denied but that the Gospell is a promise of actuall present iustification by faith Can 8. In baptisme God washeth vs by the bloode of his son by his spirite doth regenerate vs. In the sacrament of the supper he feedeth vs with the body and blood of Christ Can 7. of baptisme this is a principall part of baptisme that is assureth us of free remission of all our sins what is this els but present sustification and these may serue to coÌ„vince the Iesuit of a militious slaÌ„der coÌ„cerning the seals of our electioÌ„ that Calvâ—â— vnderstandeth them not onely of things past But who seeth not his absurd collection that if the Sacraments may goe for seales of our eternall election that then they shall not be seales of present iustification Are not election iustification subordinate and consequents one of the other so farre are they from abolishing one the other that the contrary should rather be infered they are seales of our eternall election therefore of iustification present grace For iustification is so proper naturall an affecte of election that there can be had no certainty of the latter without assurance of the former For they who are iustified in Christ are also chosen to him before the foundation of the world Whome God hath prâ—destinated these also hath he called iustified and glorified Now then let the Iesuite with open mouth exclaÌ„e on Caluins opinion as false absurde dangerous and impious And why forsooth false Because saith he Caluin contrary to that which the Scripture teacheth restrayneth Sacraments only vnto the thinge past namely to the grace of election But this cauill is already refuted And why absurde Because saith he he reacheth that by the Sacraments the promises are sealed vnto our consciences yet that infantes are lawfully baptised which noyther haue vse of reason nor conscience But we haue already sufficiently proued that neyther infantes borne in the Church of beleeuing parentes are altogether voyde of reason oâ— faith if we respecte the promised grace although actually they haue neyther the faith nor reason which is in those of riper yeares nor that baptising of Children confirmation of their faith by Sacraments is therfore to be differred because they doe not beleeue seeing of the Sacramentes there are other endes purposes whereunto they are ordained But why pernicious and dangerous Because he teacheth that the children of the faithfull are borne iust and holy and hath perswaded many that the sacraments are not necessary vnto the receiving of the grace of Christ Whence it is come to passe that many contemne the said sacraments and in the meane while the soules of many infantes never purified by the saving vvaters of baptisme abide in perpetuall corruption And is it in deed pernicious to teach that the children of the faithfull are borne holy that is not straungers but heires of the covenaÌ„t according to that promise I will be thy God and the God of thy seede That
Augustine long since and Alipius his companion as Hierome testifieth in his Epistle dated vnto them hath taken much paines and travel in confuting the heresie of the Pelagians and hath written thirty whole bookes distinguished by diverse titles besides certaine Epistles in which of purpose hee beateth downe this Pelagian outrage Prosper reporteth of aboue three hundred who wrote against that heresie Augustine himselfe witnesseth that it was condemned in fiue seuerall Councels in Africke There is a notable tracte of Fulgentius his first booke vnto Monimus extant touching the twofolde predestination of GOD the one of the good vnto glorye the other of the evill vnto punishmente Maxentius also hath certaine shorte Theses directed against these Pelegianst and that golden booke of Luther of MANS SLAVISH WIL against that halfe-Pelagian declamation of Erasmus is every where common and obvious Lastly there are diverse sound disputations of BRENTIVS HESHVSIVS SCHNEPFFIVS and especially HEREBRAND touching this matter And doeth the cursed Apostata looke then that some one of vs should stoppe his blasphemous mouâ—h Let him over-read these and refute them or if he be not able so to doe henceforth let him surcease his profaning Gods truth The truth of Scripture shall stand invincible against this barking dogge and the very gates of hell it selfe which teacheth of redemption by Christ Hee that beleeveth in the Son hath everlasting life and hee that beleeueth not the Son shall not see life but the wrath of God abideth ô 〈◊〉 abideth it abideth on him Of PredestinatioÌ„ grace He hath chosen vs in Christ before the fouÌ„dations of the world WhoÌ„ heâ— hath Predestined theÌ„ also he called Yet the children were borne it was said The older shal serue the younger As it is written I haue Loved Iacob and haue hated Esau Therefore he hath mercy on whom he will 〈◊〉 whom he will he hardeneth The Election hath obteined it and the rest haue beene hardened Of faith al Men haue not Faith Vnto You it is giveÌ„ for Christ that not only yea should Beleeue in him but also suffer for his sake It is God which workâ— bin you both the 〈◊〉 and the deed And as Many is were Ordeined vnto eternall life Beleeued Of Perseverance The fouÌ„dation o God remaineth Sure and hath this seale The Lord knoweth who 〈◊〉 his I giue vnto my sheepe eternâ—â— life Eternall saith Christ not for three daies and they shall Never Perish neithâ— shal any man plucke theÌ„ 〈◊〉 of mine hand I haue praied for thee that thy Faith Faile Not. False Prophets shall shew great signes and wonderâ— so that if it were possible they should deceiue the very elect I give thee thankes O Father Lord of heaven and earth because thou hast hid these things from the 〈◊〉 and men of vndâ—rstanding and hast opened them vnto babes It is so O Father because thy good pleasure was such Let them who carry themselues as 〈◊〉 as heauen learne first to adore and bow the knees of their heartes at these and such like mysteries of Gods truth ere they peise them after the light phantasies of their owne braine Here I had purposed to haue declared in briefe what a variable inconstant Proteus they imagine God to bee what a newe stampe of Diuinitis they haue coined what principles of religion they in ringe what scriptures they scoffingly shift and shake of But I haue not the leasure of performing thus much yet can I not but briefely insert one example at least amongst many of the desperate boldnes of this impudent man Whereas Luke saith of the Antioclnans Paules hearers And they Beleeued As Many as were Ordeined vnto eternall life he manifestly setteth downe who they were and why they beleeued the Gospell to wit They who were predestinate and ordeined by God in Christ before the foundation of the worlde vnto faith repentance life eternall Herein there is a ioynt consent of all the true professouâ—es of Christian religion Chrysostome saith They beleeued who were before Ordained that is before Appointed by God But heare what this newe Prophet saith They beleeued saith he who were ordained vnto eternall life that is as many as followed and traced the order prescribed by God were to be saued by him or as imbraced Gods ordination â—bâ—ied him swarued not froÌ„ this his ordination is others were preserued vnto life eternall Who ever sawe a more shamelesse man Let him shew vs in scripture that which he vaunâ—eth of his order let him proue vnto vs that to be ordeined vnto life eternall is equiualeÌ„t al one with that to follow Gods prescribed order First therefore of this forgeue he can pretend no colourable shew out of scripture Next the vniuersall consent of all Interpreters both olde newe convinceth him Thirdly Luther himselfe vnmasketh his impudent face in his mother-tounge Translation Fourthly the Scripture crieth out vnto vs telleth vs that they which beleeue are said to be ordeined vnto life eternall in Christ not for obseruing Gods order that is to say the meanes directing vs vnto life but for the eternall decree alone of God I meane the predestination of the Elect vnto saluation and that they are not now ordeined of themselues but were from euerlasting preordeined of God so that this Gods ordination is precedent vnto faith and the other subordinate meanes of saluation both in respect of time and in that it is their cause and they are the effects of this cause For so the Apostle teâ—cheth Ephes 1. And Rom. 8. Whome he knewe before those he predestinate he meaneth God And in an other place God hath not appointed vs vnto wrath but to obtainâ— saluation c. Fifthly they were ordeined vnto life eternall as vnto their end Now the ordination of man vnto his end issueth from God the creator not from himselfe the creature Sixtly Paccius himselfe saith that this order which man ensueth as prescribed by God is to beleeue the Gospell and so to be saued But if so then through this forgerie the sence of this place shall be on this manner As many as were ordeined beleeued that is forsooth as many as beleeued beeleeued Then which iteration nothing can be devised more absurde and foolish To conclude let vs graunte winke at the glosse and let him tel vs why according to this opinion some were ordeined that is some followed Gods order and good motions other some followed it not For this they did either of themselues or through the assistance of Gods speciall grace If of themselues then hence forth let him not deny the name of a Pelagian If of God then remaineth there yet an other question to wit why God gaue grace vnto some and not vnto other some and escape he cannot but that he must either tye grace vnto mans will as did Pelagius or confesse Gods speciall ordination which is the truth wee labour for AN ORATION OF D. ZACHARY
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
produce the opinions of Fathers and the sounder Schoole-meÌ„ who thus interpret the Scripture with vs I should lead you into a large field of discourse Notwithstanding it is not vnfitting my purpose to cite at the least some few of them for confirmation Let vs heere Cyrill thus recoÌ„ciling those words of Christ I pray not for the world with that sayinge of Iohn He is a propitiation for the sinnes of the whole worlde Iohn saith he seemeth to dissent from us Sauiour For our Sauiour heere refuseth to pray for the world but Iohn affirmeth that he is the propitiation and reconciliation not for our sinnes onely but for the sinnes of the whole worlde But the blessed Euangelist S. Iohn because he was a Iewe least the Lord should seeme to be an aduocate with his father for the Iewes onely not for other nations which as soone as they were called obeied of necessirie added for the whole world But the Lord Iesus separating you from them which are none of his saith I pray for them a loue who keepe my sayings and haue takeÌ„ my yoke For whose mediatour and high Priest he is he doth for good cause imparte vnto them alone the benefite of his mediation Hitherto Cyrill Let vs hear Prosper also in this answeare to Vicentius obiections clearly distinguishing on this manner As far forth saith he in his answere to the first obiection as you respect the greatnes and power of the price Or as you respect the our whole cause of mankinde so the bloud of Christ is the redemption of the whole world but they who passe the time of their life heere without faith and without the Sacrament of regeneration they haue no part in this redemption Wheras then in regard of the one whole cause of mankinde truely vndertaken by our Lord Iesus Christ all are well saide to be redeemed yet all are not freed from captiuitie withovt doubt the appropriation of redemption is theirs out of whome the prince of this worlde is cast dislodged and are nowe no longer â—ims of the diuell but meÌ„bers of Christ whose death was not so coÌ„municated vnto all mankind that it should effect the Redemption of these who were not to be regenerated and renewed in the spirit but so as that that which was by one example performed in behalfe of all might by the Sacrament be confirmed in some particulars For the potion of immortalitie being a confect of our infirmitie and Gods truth is of force in it selfe to profite all but if it be not drâ—nke it salueth not The same Prosper making answere to the demaÌ„ds of the FreÌ„ch-meÌ„ in plaine tearms alloweth of this phrase Christ died for the faithfull alone which these men condeÌ„ne as smelling of Turcisme his wordes are these Wheras then our sauiour is rightly said To haue beene crucified for the redeÌ„ption of the whole world in regard of the true and reall taking vnto him mans nature and in regard of the common losse wee sustained in the person of the first man Adam yet he may well be saide to be crucified only for those to whome his death was availeable For the evangelist saieth that Iesus should die for the nation and not for the nation onely but that he should also gather togeather in one the childreÌ„ of God which were scattered Thus far Prosper Gregorie saith The author of life gaue himselfe over vnto death for the life of the Elect. Innocentius 3. who liued a bont the 1200 yeere of our Lord thus writeth The bloud of Christ was shed FOR THE PREDESTINATE ALONE as touching the efficacy therof For the shedding of the righteous bloud for the vnrighteous was of so rich a price that if the whole world would beleeue in their Redeemer the snares of the Deuill should take bold of none Bernard saith Christ according to the fulnes of time indeed died for the wicked but according to Gods decree of Predestination for his brethren and friends Thomas on the 5. of the Apoc. writteh on this maÌ„ner Of the redeÌ„ptioÌ„ purchased by the passioÌ„ of Christ we may speak in a double sence signification either respecting the sufficiency therof so his passioÌ„ redeemed all because as coÌ„cerning himself he deliuered al For his passioÌ„ is sufficient to serue redeeme al yea if there were a thousand worldes as saith Anselme in his 2. booke and 14. Chapter Cur Deus homo c or els we speake therof respecting the efficacy in this sence he redeemed not all by his passion because all cleaue not fast vnto the Redeemer and therefore feele not nor perceiue the virtue of redemption The same authour againe saleth The merite of Christ as concerning the sufficiency thereof equally belongeth vnto all but not concerning the efficacy which happeneth partely by reason of free-wil partly by reason of Gods election by whome the effectes and fruites of Christs merits are mercifully bestowed on some and by the iust iudgment of God are withheld froÌ„ other some Lambard in his third book Distinct 22. ca. Christ offered himselfe vp to God the Trinity for almeÌ„ as touching the sufficieÌ„cie of the price paid but for the elect alone as touching the efficacy because he wrought salvation only for the Predestinate What should I say more where as these present proofes declare sufficiently that this interpretation of holy Scripture is not vpstart or profane but of ancient received in the Church and grounded on evident truth One only place of Peter Galatine a Monke indeed but yet a learned Divine and skilfull in the Hebrew I intend to alleadge that these clamorous punies novices in divinity may better see how that whatsoever is either vnknowne vnto them or standeth not with their monstrous inventions is not presently new-fangled heathenish Thus therefore he wel truely commenteth on these words of Esay My righteous servant shall iustifie many c. Although the passion of Christ ought to bee sufficient to wash away the sins of all men yet it washed not them all away but their sins only who shoulde beleeue in him repeÌ„t For this cause he saith And himselfe bare the sinnes of many Now omitting authorities let vs bring forth the reasons which this vpstart Pelagian progeny by their profane absurd opinion doth especiallie oppose against vs. They labour tooth and naile to prooue that Christ died for all why no man denieth it For this is the voice of Scripture They adde heerevnto that he died for all and everie particular man We deny not simply this their assertion although wee finde not where the scripture speaketh on this maÌ„ner They farther vrge that he died for all and evrâ—e particular both elect and reprobate for Cain David for Iudas and Peter for them which shall bee damned in like sorte as for them which shal be saved without all respect either of their faith or infidelitie This is a hard saying They run on still
ioyned with faith of miracles as also faith of miracles hath euer historicall or temporarie faith ioyned with it but not alwaies iustifying faith 13. Faith even in the most godly sorte of men is imperfect in this life and feeble yet whosoever feeleth in his hearte a serious purpose to beleeue and wrastling with doubt he may must surely perswade himselfe that hee hath trewe faith 14. Trewfaith once kindled in the hearte though in some sorte it often faint and be obscured yet it is neuer wholy extinguished 15. But after this life it is changed into a more full and certaine knowledge of God heauenly thinges namely a present feellinge and experience of happinesse with God which knowledge the scripture nameth a knowledge by seeinge face to face 16. Faith which is only historicall causeth desparation and heauinesse of Gods iudgment though accidentally 17 Temporarie faith causeth a certaine ioy but not pacifying our consciences because not proceeding of a true cause and worketh in vs confession and some shew of good workes but only for a time 18 Faith of miracles obtaineth those miracles whereof it is from God 19 Wee obtaine righteousnes before God and participation of Christ and all his benefits onely by that faith which applyeth to euerie particular man the promises of grace 20 True conversion and beginning of new obedience according to al the commandements as it cannot goe before this faith so it cannot but accompanie it OF THE OFFICE AND PERSON OF Christ the onely Mediator Disputed by D. Zach. Vrsine in the Vniversitie of Heidelberge for his degree of Doctorship an 1562. The Proeme WHereas God hath not only appointed in his church a ministerie of his word and coÌ„maÌ„ded approved this vocatioÌ„ to the office of teaching which is practised in the church but also hath coÌ„meÌ„ded this most high daÌ„gerous functioÌ„ of all others that are performed by men to those which haue both the knowledge of heauenlie doctrine and also indifferent abilitie to deliuer the same and by innocencie of life giue vnto the hearers examples of that which they teach and doth by the mouth of S. Paule pronounce them guiltie of others offence which place or consent to them that place in this order men vnfit that is such as by life or evill doctrine giue offence to the church 2 Tim. 5. Lay not thy handes rashly one anie be not partaker of others offences these things I say being so it is without doubt necessary that such as in churches or schooles shall vndertake parte of this labour of teaching bee first heard by such as can iudg of the truth of doctrine and willinglie submit themselues to the triall censure of men I therefore although in coÌ„fidence of mine owne worthinesse I may so little presume to present my selfe to this publique view of learned men and young students that I bring neither learning nor experience nor iudgment nor anie thing at all to plead in my behalfe for the patient presence and attention of the learned besides great trembling and earnest entreatie of Gods assistance and your fauour yet seeing they who haue ben some times coÌ„uersant in scholes should not draw back from triall and seeing it is a part of ingenuity faithful dealing not to conceale eueÌ„ a mans owne weaknes I haue thought it fit both for discharg of my duty my further learning not peremptorily to withstand their commaund whose pleasure it is that I should come into this place But because the custome and purpose of these disputations is to determine vpon some principal pointes of Christianity I haue determined at this time to repeate discusse that argument of scripture which is touching the office and person of one onlie mediatour betweene God and man eveÌ„ Christ Iesus our Lord both because it compriseth a short grounde and summe of Christianity as also because ever our forreine and hom-bread contentions do most concerne this point I purpose therefore after my manner to recite as breifely and plainly as I can the sence and meaning of some propositions togeather which reasons and testimonies taken out of holy scripture 1. Position After man by sin was separated from God the most absolute and perfect a iustice of God would not suffer him to be reconciled vnto God except some b very man borne of that mankind which had sinned yet himselfe free c from al spot of sin had endured sufficient punishment for mans sins and perfourmed the full obedience of Gods law a. Gen. 2. 17. In the daie that thou eatest therof thou shalt die the death Deut. 27. 26. Cursed be he that coÌ„tinueth not in all the wordes of this lawe to doe them Mat. 5. 26. Thou shalt not come out thence till thou hast paide the vtmost farthinge Rom. 8 3. God sending his own sonne coÌ„deÌ„ned sinne in the flesh that we c. b. Rom. 5. 12. 15. As by one man sin entered into the worlde c. Cor. 15. 21. For since by man came death by man also came the resurrectioÌ„ of the dead 1. Tim. 25. Heb. 2. 14. 15. 16. Aug. de verâ— relig That nature was to bee assumed which was to be delivered c. 2. Cor. 5. 21. He made him which knew no sin for vs c. Heb. 7. 26. For such an high Priest it became vs to haue which is holy innocent vndefiled c. II. But the merit of no persoÌ„ which was not God could be equall to the sin of all man-kind much lesse greater then it d. Act. 20. 28. God hath purchased his church with his owne bloud Rom. 18. 3. When it was impossible to the law in as much as it was weake because of the flesh God c. III. Such a person also as had beene only a creature could not haue ben able to endure the weight of Gods anger against the sins of maÌ„kind and to deliver himselfe out of it e. Psal 30. Lord of thou marke what is doâ—e amisse who shall be able to endure it Deut. 4. 24. The Lorde thy God is a consuming fire IV. Moreouer it stood him vpon by his desert intercession to obteine by his power to restore vnto vs that righteousenesse life which we had lost to free vs from sin death to defend saue vs vntill we were perfectly restored f. f. 1. Cor. 15. 21. By man came the resurrection of the dead Ioh. 10. 28. I giue vnto my sheepe eternall life Ioh. 6. 39. 15. 26. Mat. 11. 27. Eph. 4 8. 9. 1â— Heb. 7. 26. 1. Cor 15. 22. 23. V Lastly it is necessarie that all which should bee saued being engraffed into the body of this mediator should be borne caried by him for ever g. g. Eph. 3. 17. That Christ by faith may dwell in our hearts Io. 15. 4. Abide in me Iâ—n you As the braÌ„ch caÌ„not beare fruit in it selfe except it abide in the vine so neither can you except ye abide in me Rom. 8. 9. He that
9 He which is borne of God sinneth not but his seede remaineth in him XI But for al this it is not lawful for any maÌ„ froÌ„ this will of God to take occasion of sinning the more freelie or deferring and casting of the time of his repentance For that promise of the present eternall grace of God pertaineth to such as liue in true repentance and feare of God not in carnall securitie For all such as liue securely are in danger to be forsaken hardened by the iust iudgment of God and dying without repentance to perish euerlastingly but because of the vncertaine continuance of this life especially because of Gods anger against such as with securitie against coÌ„science abuse his mercy Mat. 24. 28. If the evil servant shall saie my Lord delaieth his comming c. And v. 24. Watch because yee kow not the daie the houre c. Rom. 2. 4. Or despisest thou the riches of his bouÌ„tie and patience c. XII The principal efficient cause of our conversion is the holie Ghost neither is any man converted but by his speciall favour But he effecteth it in meÌ„ of ripe yeares especiallie by knowledge of Gods word and faith there vnto given which is in all that repent in them alone so that neither faith is without conversion nor conversion without faith Psal 51. 12. Create in me ô God a cleane heart And v. 13. I will teach the wicked thy waies Ier. 3. 18. 〈◊〉 me 〈◊〉 Lord and I shall be converted because after thou diddest coÌ„vert mee I repented 1. Cor. 4. 15. I haue begotten you through the gospell Act. 15. 9. By faith the heart is clensed Heb 4. â— The word they hard profited them not because it was mixed with faith in them that heard it Iames 2. 17. Faith without workes is dead Rom. 14. 23. That which is not of faith is sinne XIII As therefore vnto faith so also to the effecting exercising furtherance of repentance in men God vseth many means or external helping causes as the good examples of others the punishments of the wicked the rewardes of the godlie especially crosses and chastisements Mat. 5. 16. Let your light c. Rom. 11. 11. By their destruction came salvation to the Gentiles to provoke them to emulation Also ver 21. If God spared not the naturall branches beware least hee spare not thee also Psal 58. 12. And men shal say verily there is fruit for the righteous doubt lesse there is a God that iudgeth the earth Ps 119. 71. It is good for me that I haue beene in trouble that I may learne thy statutes 1. Cor. 11. 37. When we are chastised we are instructed by the Lord. XIV The proper and perpetuall effects of true repeÌ„tance are confession of our owne vnworthines of Gods mercy and all good workes But things indifferent as fasting laying aside our comely costly attire c. are helps signes of repentaÌ„ce not alwaies or necessarily but such as may bee vsed at the discretion convenient occasions of the godly But eternall life and other Gods good giftes benefites are not effectes or deserued revvards but consequents free requitals of repeÌ„tance as also of faith good works Ps 51. Against thee only haue I sinned Dan. 9. 7. To thee O Lorde belongeth righteousnes but vnto vs confusion Mat. 3. 9. Bring forth fruits worthy of repentance 1. Tim. 4. 8. Bodily exercise profiteth little Luc. 17. 10. When yee haue done all say we are vnprofitable servants XV. As therfore al the elect are in this life coÌ„verted so none of the reprobate do truly repent but the more they are vexed with an evill coÌ„science feeling or fear of punishmeÌ„t so much the more falling into despaire they storme against God his iudgements turne themselues away froÌ„ God sin the more grievously and blaspheme openly or some time for feare of punishment or desire of glory or other commodities of this life they forsake their errors embrace and professe the truth abstaine from external offences and make a shew of holinesse being indeede hypocrites without faith loue or feare of God and therefore in the end fall quite away Examples are frequent of Caine Esaâ— Iudas Saul Ahab Esaie the fifty and seventh and one and twentith There is no peace with the wicked Matth. 21. 44. and Hebre. 66. They which haue once bin lightned after fall are not any more renued by repeÌ„tance 2. Pet. 2. 20. For if they after they haue escaped froÌ„ the filthines of the worlde by the knowledge of our Lord c. are yet entaÌ„gled againe therein overcome their latter ende is worse with them then the beginnâ—ng XVI The Papistes opinion touching repentaunce iâ— impious that contrition may bee and is sufficient for our sinnes and that it is a merit of remission of sins that confession or reckning vp al â— mans sins to the Minister is necessarie that the workes or rites coÌ„manded not by God but by the Ministers are necessary and satisfactions for the eternal punishments or those of purgatory due to our sins Psal 90. 11. Who hath knowne the greatnesse of thine angerâ— Tit. 3. 5 He hath saved vs not by those iust workes which we haue done but of his mercy by the wâ—shing c. Psal 19. 13. Who can vnderstande his faults clense mee from my secret faultes Esa 29. 13. Math. 15. 8. In vaine they worship me with traditions of men XV. OF THE LAW OF GOD. 1 A Law in generall is a sentence commanding that which is honest and binding the reasonable nature to obedience with a promise of reward if that obedience be performed threatning of punishment if it be violated 2 Of lawes some are divine some humane 3 Humane lawes are either civill or ecclesiasticall 4 The principall differences betweene divine and humane lawes are these that diuine laws do partly concerne Angels and men partly all and partly some men humane lawes concerne onely some men Secondly divine lawes besides externall actions doe also require the internall qualities and motions humane lawes commaunde only certaine externall actions Thirdly divine lawes propose not only corporall and temporall but also spirituall and eternall punishments and rewardsâ— humane lawes promise and threaten rewards and punishments only corporall and temporall Fourthly obedience to divine lawes is the end of humane laws humane must serue to the observatioÌ„ of divine laws Fiftly of divine laws some are eternall and some mutable all humane lawes are mutable Lastly divine laws can be abrogated by none but God humane lawes for probable causes many bee chaunged and abrogated by men XVI OF THE PARTS OF GODS LAW 1 THere are in holy scripture found 3. partes of Gods law That is to say Moraâ— Ceremonial and Iudiciall 2 The morall law whose summe is conteined in the ten commaundements is a doctrine agreeing with the eternall and immutable wisedome and rule of iustice in God discerning
from sin Mat. 26. 26. 28. the bread wine is the body bloud of Christ And 1. Cor. 10. 16. It is called the communion of the body and bloud of Christ And so expoundeth it selfe Gen. 17. 11. Rom. 4. 12. Circumcision is a signe of the covenant Exod. 12. 27. The paschall lambâ— was a signe of the passeover Exod. 31. 14. The sabbaoth a perpetuall signe of grace and sanctification Heb. 9. 24. Ceremonies are similitudes types of true things Marc. 16. 16. He that beleeveth and is baptised shal bee saued Luc. 22. 21. The bread of the Lords supper is commanded to be eaten in remembrance of Christ 8 The lawfull vse of sacraments is when such as are converted obserue those rites which God hath commaunded for such ends as God ordained the sacraments The proofe That onelie is the lawfull vse vvhich agreeth with Gods institution but the institution comprehendeth these circumstances of persons rites and endes therefore these once broken the fignes are presentlie abused Esa Ier. 7. Psal 50. 9 In this vse the things signified are alwaies taken togither with the signes The proofe For thus much the rites do signifie the promise annexed to the rites doth containe as Mar. 16. He which shall beleeue and be baptised shall bee saued but God is true speaking to vs as well by signes as by wordes Therefore the signes are not in vainâ— though the things be taken in one sorte the signes in an other 10 But without the vse appointed by God which is not without conversion neither the ceremonies haue the nature of a sacrameÌ„t nor gods benefits thereby signified are receiued with the signes The proofe The signes of the covenant confirme nothing to them which keepe not the covenant or substitute others in their places or refer them to an other end but sacraments are signes of the covenant wherby God bindeth himselfe to grant vs freelie remission of sins eternal life for Christ ergo they confirme not them in the grace of God which are without faith and repentance or vse other rites or to other purpose then God hath appointed Besides it is superstitious and idolatrous to attribute the â—estâ—fying of Gods grace either to an externall worke without promise or to a worke devised by men Wherfore this abuse of sacraments hath not the grace of God annexed vnto it or confirmeth any man therin as it is said Rom. 2. 25. CircuÌ„cisioÌ„ availeth if thou keepe the law but if thou be a traÌ„sgressor of the law thy circumcision is made vncircumcision 11 The Godly receiue these signes to their salvation the vvicked to their condemnation but onely the godly can receiue the things signified to their salvation The proofe Vs saith Peter vz. which beleeue amongest whome hee reckneth himselfe baptisme saveth not the washing away of the filth of the flesh but the request of a good conscience vnto God And Paule 1. Corinth 10. 16. the breade which wee breake is the communion of Christs bodie And whereas the Sacraments are an external instrument wherby the holy Ghost cherisheth preserveth our faith is followeth that as the preaching of the word so they also further the saluatioÌ„ of the faithful But contrariwise the wicked by abuse of sacrameÌ„ts coÌ„teÌ„pt of and his benefites which are offered them in the worde sacraments and confession of that doctrine which with a trewe faith they do not embrace heape vnto themselues the anger of God and fearfull punnishment according to these sayings He that offereth an oxe is as if he killed a man hee which offereth a ramme is as if hee slew a dog c. Esa 66. 3. He which eateth and drinketh vnworthily eateth drinketh his owne damnation not making any difference of the Lordes bodie for this cause manie amongst you are weake and sicke and many are fallen a sleepe 1. Cor. 11. 27. But the things signified because they are receaued only by faith and are either the true causes of saluatioÌ„ or saluatioÌ„ it selfe namely Christ and his benefittes they neither can be receaued by the wicked nor of any but vnto saluation as Christ saith Ioh. 6. 12. But in the elect after they are converted the fruits of a sacrament though vnworthily receaued do in the end follow The proofe The promise and the signes of that promise which hath a coÌ„dition of faith annexed vnto it are ratified and take effect whensoeuer the condition is performed but such 〈◊〉 the promise which is signified and confirmed by the sacraments therfore if there be faith beleeuinge the promise and signes whether in the vse or after the things promised and signified are then receaued I might deale with thee as thou hast done when thou didest despise the oath in breakinge the couenant Nevertheles I will remeÌ„ber my couenant made with thee in the daies of thy youth wil coÌ„firme vnto thee an euerlasting couenant 13. Of sacraments some are once onely to be receaued some often-times some are to be ministred onely to those of ripe yeares others euen to infants also according as they are ordained for once making a couenaunt with all those that are conuerted and which are to be receaued into the church as circumcision and baptisme or instituted to renue the couenant and preserue the vnitie and fellowship of the church after our fall coÌ„flict against temptatioÌ„ as the arke the paschal lambe with other sacrifices the Lords supper The proofe The iterating or renewing of baptisme is no where commaunded the reason is manifested because those sacraments are instituted to be an initiating or solemn receauing into the church which is euer firme to him that repenteth or persevereth But the iteratioÌ„ of the vse of other sacraments is commaunded as in sacrafices in the Paschal lamb in worshiping before the arke in sanctifying and clensing it is apparent Also of the Lordes supper it is said As often as yee do this yee shall shew the Lords death The reason is because they are testimonies that the couenant begunne in circumcision baptisme is ratified and firme to him that repenteth And this often exercising of our faith is necessarie 14. The thinges common to the sacramentes of the new and olde testament are those which are before set downe in the definition of a sacrament The differences betweene both are these that the sacraments of the olde testament did prefigure Christ which was then to 〈◊〉 the sacramentes of the newe testament represent vnto vs Christ with all his benefits being alreadie come the olde were others and more rites as circumcision sacrifices washings the Pascall lambe the sabbaoth worshipping before the arke c the new are likewise others and onlie tvvo baptisme the supper of the Lord the old were obscure the new are more plaine easie the old were commanded to Abrahams posteritie their housholds the new to the whole church culled and collected out of Iewes and Gentiles The proofe That one definition serveth for the sacraments of both new and