hath not the spirit of Christ is none of his VI. For these causes therfore in the mediator Christ is the divine nature which is the secoÌ„d persoÌ„ of the deity is called the word the onely â—begotteÌ„ soÌ„ne of the eternal father one God with the father the holy Ghost coÌ„substaÌ„tial equal to the father in all things h. h. Ioh. 1. In the beginning was the word the word was with God the word was God Rom. 9. 5. Which is God aboue all to be praised for ever Phil. 2. 6. Who being in the forme of God thought it no robbery to be equal to God c. Cor. 2. 9. In him dwelleth all the fulnesse of the Godhead bodilie 1. Tim. 5. 16. God was manifested in the flesh Heb. 1. 8. But vnto the sonne he said thy seat ò God endureth for euer 1. Ioh. 5. 20. And we are in him that is true that is in his soÌ„ne Iesus Christ this same is verie God and eternall life VII There is also in him i an humane nature true whole coÌ„sisting of a soule a body formed by nature of the holy Ghost of the substaÌ„ce of the virgin Mary his mother froÌ„ the very instaÌ„te of coÌ„ceptioÌ„ perfectly saÌ„ctified together with the soule 1. Gen. 3. The seede of the woman Gen. 1â— The seed of Abraham Maâ— 1. the soÌ„ne of Abraham Dauid Rom. 1. Of the seed of David according to the flesh Luc. 1. The fruit of Maries wombe Heb. 2. Partaker of flesh bloud he tooke vnto him the seed of Abraham Mar. 26. My soule is heavie euen to the death VIII But this person of the Deitie alone which is called the word did so asâ—ume vnto it selfe the nature of maÌ„ that both these natures from the time of conception and after do inseparably remaine one person and the masse of the humane nature is carried and supported by the deitie k. k. Ioh. 1. The worde was made flesh Col. 2. In him dwelleth all the fulnesse of the Godhead corporally Heb. 2. He tooke vnto him the seed of AbrahaÌ„ Act. 20. God purchased vnto himselfe the church by his owne bloud IX Neither yet by this vnion is one nature chaÌ„ged into an other but both do still retaine their distinct properties whereby the creating nature is distinguished from the creature l. l. Rom. 1. He was made of the seede of David according to the flesh 1. Pet. 3. Mortified the flesh quickned in the spirit 1. Pet. 4. Hee tooke on him the shape of a slâ—ue X. Hence is it that names signifying the office of Christ are as well truely attributed to both natures severallie as to the whole person but the proprieties agreeing only to one nature cannot be truelie said of the other nature by it selfe but may well be attributed to the whole person by that forme of speech which they cal a communicating of proprieties m. m. Leo ad Flavian cap. 4. See Damasâ—en de fide orthodoxâ— lib. 3. cap. 4. XI Therefore all Christ is everie where although his humane nature since his ascension vntill the daâ—e of the last iudgment be no where but in heaven n. n. Math. 28. 6. He is risen he is not here Mat. 26. 11. Mee yâ—e haue not alwaies with you Ioh. 16. 28. I leaue the world go vnto my father Act. 3. 21. Whom the heavens must containe vntill the time of restoring of all thinges XII And the godlie in what place of heauen of earth so ever they abide are vnited to the humane nature assumed by the son of God as members to their head the same holy spirit dwelling in Christ by vnitie of essence with the word in the godlie by grace o. o. 1. Cor. 12. 13. By one spirit we are all baptised into one body Eph. 4. 4. There is one bodie and one spirit 1. Ioh. 4. 13. By this we know that we abide in him and hee in vs because he hath given vs of his spirit Rom. 8. 11. If the spirit of him who hath raised c dwell in you c. Iren. lib. 3. cap. 19. As of drie meale one lumpe cannot be made nor one bread so neither could we which are many be made one in Christ Iesus without that water which is from heaven A THANKES GIVING AFTER HIS DISPVTATION OVt of question there is no wise man which can chuse but thinke well and honorably of scholastical exercises if he vnderstand the weightie causes for which they are performed namely that the doctrine of God other things whose knowledg the life of man especially needeth may be publiquely taught vnfolded the consent of many good men in the truth may be shewed mainteined true opinioÌ„s may be illustrated confirmed in the minds of learners It is a worthy auncieÌ„t saying recited by Plato Neither gold not diamond so glistereth to the eie as the coÌ„sent betweene good men in opinioÌ„ But much more louely acceptable to the good and vertuous in the quiet conferences of good well meaning men is the vse of that thing wherof this is spoken For therefore doth God preserue schools churches because he would haue the doctrine of himselfe his will to be publiquelie professed And that it is most true that coÌ„ference hath brought forth artes sciences the examples of many men shew who are not destitute of witt but because they haue none to teach them besides themselues they are not only deceaued in many things but also sâ—eldom escape self-pleasing arrogancy other faults which follow neglect of conference For which causes their good intent deserueth coÌ„mendation which endeuour to encourage or grace these meetings with their discourse or presence or paines or authoritie or approbation First therefore wee giue thankes vnto the eternall God our father and his sonne our Lord Iesus Christ for preseruing maintaining schools and other places of entertainement releife and would haue the pure light of the Gospell to shine both in others also in this our societie cherishing and furthering it with the studies of the best arts Also I thanke our Honorable Chancellor other right worshipfull reverend men also the learned maisters and studious young men who haue partely by their advise instructed me partly by their presence graced my exercise declared their good wil towards it I beseech God that he would vouchsafe to encrease and continue vnto all and everie of vs those benefittes which hitherto he hath bestowed on vs to the aduancemeÌ„t of his glorie the saluation of vs and many others besides through IESVS CHRIST our Lord. Amen A THANKS GIVINGE AFTER HIS DEGREE TAKEN THe greatest benefits that God hath bestowed and such as are farre to be prefered before all others of this life are these that he gathereth and reserueth to himselfe an euerlasting Church makinge vs citizens thereof that hee giueth peace to small states vvhich are retiringe and restinge places of the Church that hee hath placed ouer
if we yeeld to their devise we must without exception condemne all those whom any chance shall hinder from baptisme how great so ever bee their 〈◊〉 whereby Christ himselfe is possessed And in his Antidot 〈…〉 saith he that the vse of those helpes of our salvaâ—â—â—n which Christ hath giuen vnto vs may be said to be necâ—â—â—â—ry 〈◊〉 there is opportunity of receiving 〈◊〉 Howbeâ—â—â—he faithfull are alwaies to bee admonishâ—â— that the necessary of a sacrament is none other the◠〈…〉 wherevnto the power of God is not to 〈◊〉 Indeede there is no good man whose 〈…〉 tremble at that 〈◊〉 The SacrameÌ„ts ARE THINGS SVPERFLVOVS c. These are his word which thoroughly retort and refell the 〈…〉 But children are borne holy therefore they need not be baptised whence enâ—â—â—th a contempt of baptisme Nay rather contrarywise because they are borne holy that is sons and heires of the covenant they had neede be baptised For saith Calvin elsewhere they are not received into the church by baptisme for any other reason but because before they were borne they did appertaiâ—e vnto the body of Christ Otherwise the children of Christians ought no more to be baptized then the children of Turkes Wherefore Peter exhorteth the lews to be baptised in the name of Iesus Christ Wherefore because saith he the promise was made to you and to your children This therfore is the reason why baptisme is due vnto our children and not vnto the children of Turkes because they from their mothers wombs are childreÌ„ of the promise which these are not Wherefore the contempt of baptisme cannot ensue on that which vnto the godly is the chiefe motiue of desiring and ministring baptisme neither neede we to feare least that should turne to the destruction of soules wherevpon is grounded the especiall comfort of parentes children togither with the iust desire of baptisme And if the Iesuite proceed therefore to accouÌ„t the baptisme of childreÌ„ vaine because the infants of the church even from their birth are reckned in the covenant let me intreate him to learne of his maister Lombard that baptisme is a sacrament of remission of sinnes before graunted through faith But O heavy sentence pronounced by the Maister of Sentences Infantes dying vnbaptised though in carrying vnto baptisme are damned O not onely pernicious but impious also and cruell divinity of the Iesuites enthralling God vnto elements chaining his power with absolute necessity wil he nil he vnto signes and sacraments condemning no lesse bloudily then impiously vnto hel many thousands of infantes who without any faulte of theirs coulde not bee baptized yea although they be adiudged by Christ himselfe vnto the kingdome of heaven I know the authority of Austine is here pretended who writ that infantes dying vnbaptised must needes be damned but to milde and gentle damnation And if they so applaud this error of that most holy learned Father why doe they not as well mainetaine an other of the same Fathers altogither relying on the same 〈◊〉 that infantes likewise without receiving the 〈◊〉 sâ—pper cannot bee saved Heerevnto they force Saint Ambrose but the learned not without good cause doe rather thinke that Prosper was the author of those books wherein this is found then Ambrose For what Ambrose thought may appeare by his oration of the death of Valentinian as also how godly is the iudgement of Bernard concerning the godly not baptized God be mercifull vnto me For I cannot desparre of saluation for want onely of the water of baptisme I can not accoumpt faith vaine I can not confoud hope or forgoe charity especially it onely impossibility not contempt forbidde that water Last of all the Iesuite inueigheth against the opinion of Caâ—uen as impious But why because saith he it maketh the sacraments false the minister sacrilegiouse Gea himselfe altar as it were pertured For if a sacrament be a diuine oath seale wherby the promise of eternall election is sealed then as often as it falleth out which is very often that the reprobate are baptized euen so often is coÌ„meth to passe that the wordes of the sacrament are false God himselfe altar in the mouth of the minister This iniurious vntruth is more sharpe shamelesse then all the rest whose bull-warkes notwithstanding builded forsooth on the seales not of preseÌ„t grace but onely of election already past we haue sufficiently battered The rest is answered in a worde that sacraments do promise and seale vnto vs the grace of God if they be in their right vse which is not when they are received by the reprobate This only might suffice to cause the Iesuites cavill to vanish like smoake before the winde Howbeit I am content to answere more distinctly A sacrament doeth not become false though sometimes it bee in vaine ministred vnto the reprobate making shew of faith For in it selfe it stil remaineth a seale of grace though not vnto theÌ„ because they beleeue not as the sonne howsoever in it selfe glorious and glistring yet shineth it not vnto the blinde because they see not For it is a signe conditionall so offering and sealing grace vnto vs that withal on our parts it requireth faith conversion which whosoeuer bring not with them it neither bestoweth nor sealeth vnto them any thing neither is it vnto them a sacrameÌ„t that is a seale of grace through their owne fault for it is no vse but an horrible abuse of a sacrament to be received of the reprobate without faith The scripture every where teacheth that nothing can be accounted a sacrament without the vse therevnto appointed by God If thou be a transgressor of the law thy on cumcision is made vncircumcision And This is not to eate the Lordes supper And he which offereth an oxe is as if he offerea a dogge The baptisme of Simon Magus was a true sacrament but not vnto him for his hypocrisie as Peter witnesseth Thou hast no part nor fellowsh pâ—nth businesse for thy hearte is not right That sop in the Lords supper was a true sacrament but poison to Iudas not because in it selfe it was evill but because the evill man did evilly receiue that which was good To conclude by Lombard his owne confession baptisme is alike holy whether ministred vnto the good or evill therefore alike true But will you cal Peter sacrilegious because to Simon Magus a reprobate but professing the Apostolique faith he in Gods name ostered grace and to his power sealed it by baptisme But this he did not absolutely but with conditioÌ„ if he truely beleeued as Phillip said vnto the Eunuch thou maist bee baptised if thou beleeue withall thy heart If therfore he did not truely beleeue he sealed nothing vnto him as rightly faith your friend Lombard The visible baptisme did nothing profit Simon Magus because he wanted the invisible Moreover he discharged his duety which was not to search the secrets of hearts or sounde the vnmeasurable gulfe of Gods predestination but
auncient Fathers of the Church of a free Election preuenting our will and merits That this doctrine thwarteth crosseth the edification of preachers teachers and were it true yet is it not to be divulged and vttered in publicke because it may minister vnto some cause of despaire the hearts of ignorant men are by this kind of dispute set on mammeâ—ing because the Catholike faith may be taught and defended without it Fausius added vnto mans endevour the helpe of grace that for sooth graces mans endeuour yoaked together finish 〈◊〉 workes which remaine God by his worde worketh in us it will that which wee read or heare but to consâ—et or 〈◊〉 consent therevnto is so absolutely our owne that if weâ— will the master is to thwathput in execution if we 〈◊〉 we make the working of God to bee of no force or effect with vs. These and such like were the olde braine sicke sollies of the Pâ—lagians which I thinke no man so far to seeke in Christian religion that he conceiueth not howe this cursed wretch hath set them downe worde for worde as it were published for newe oracles Nevertheles I know his protestatioÌ„ wil be that hee hath hitherto neuer sucked at the noisome sinke of Pelagius heresies but in heart detesteth them But Puccius that newe vpstart Pelagian as vaine wauering an Apostata as Huber himselfe hath cleered the case Puccius who lately trampling the truth of the Gospell vnder his feete and betaking himselfe to the Iesuites hath so openly and shamfully set a broach againe and defended the Pelagian errours that very shame conscience with-helde the Iesuites of Prage from publishing in printe that monstrous booke of his He togither with his Haber our Apostata mainteineth all the former positions yet himselfe would not seeme no nor endure the name of a Pelagian Howbeit in most matters he is more apparant to be such a one For that which this our Apostata oftentimes feighneth he will doe yet for verie conscience dares no where performe he taketh on him to define predestination on this maner Predestination is an order foreseene and proposed by God vnto himselfe wherein he hath decreed from all eternitie what should befall euery particular person which he hath created partakers of Christ their Sauiour heires of an euerlasting heritage leauing to euery one free wâ—ll in this life to fall or not to fall from him as he shall make choise vnto himselfe when he 〈◊〉 possessed of the vse of reason For hâ—â— will was that 〈◊〉 many as forsooke not their â—reatâ—â— should be saued but they who persisted stedfast in their faith allegiaÌ„ce unto him manfully resisted the adversaries should be his approued and chosen not onely be saued to reigne also with Christ in his kingdome in life eternall Againe who for a time started aside fell frâ—â— him should be reformed purged by temporary punishments but they who make one vtter defect â—â—â—aâ—ely resist the secret working of his spirite should become reprobates inflexible Thus farre Pucciuâ— He farther maintaineth that as Christ is the Creatour so is he the Redeemer also of all men and every particular man that all are borne in the state of salvation and grace and by Consequent are blessed if they procure not theâ—r own destrâ—ction through infidelity and vnbeliefe that Eâ—â—â—tion and Grace are generall that Faith is a gift of God generall and common vnto all 〈◊〉 nay thaâ— it is natural that al men haue a pronenesse vnto prety that the difference of good and evil 〈◊〉 on earth ariseth from the good or evil vse of the knowledge of God that Reason in deciding controversies of Religion is sovereigne Emperesse 〈◊〉 that this doctrine wel agreeth with that doctrine of the Apostle Rom. 9. 10. 11. only it is repugnaâ— to S. Austeâ—s disputations and certaine Councel and Schoolemen who are wholy grouÌ„ded on the opinion of S. Austen He beseecheth the Iesâ—◠〈◊〉 amongst them especially Bellarmine that the cleaue sticke not over-much vnto the definitions interpretations of Austen the Schoolmen and that they no longer debar and defeate the worlde of this his notable course of interpreting and vnderstanding the Scriptures c. Now I demand of this our Apostata his purple Prelate of Tubinge whether they heere deâ—ery Puccâ—â—â— as a Pelagian or no I know wel they will answere that this is a dunghil of Pelagian draffe filth He are therefore yet a little farther this your vpstart gloser Puccius He hath prefixed before the 33. chapter of his booke this argument I will shew how the Divines of WitteÌ„â—erge Luthers successorsioin◠〈◊〉 opinion with vs but Beza and the rest of Calvnes complices persist in their headstrong wilfulnesse and corrupt divers textes of Scripture Afterward he breaketh out into your praises and applaudeth your good proceedings in Christian doctrine on this maner Whilest I was compâ—ling this tract I happened â—n the answere of Th. Beza Calvines successour to the Actes of the Conference held in Mountpelier published at Tubinge which Aunswere was printed at Geneva in the yeare of our Lord 1588 wherein I saw how desperately the Calvinists contende with Lutheran Divines both about other opinions and expressely in this touching PredestinatioÌ„ I perceived how miserably they mutinize within themselues who stray and wander without the 〈◊〉 and limits of the Church and succession of the Apostles Howbeit the zeale of truth wherewith I was inflamed caused me to reâ—oice whereas I sawe that the Divines of Wittenberge had laid aside a great parte of Luthers tyrannous crueltie and barbarous absurdity 〈◊〉 this pointe And that THEY CONSENT VVITH VS IN THE SVBSTANCE OF THE THING IT SELFE although they stagger and erre in the interpretatuâ— of the Scriptures and Sacramentes This Puccâ—us reporteth of our good neighbour Divines 〈◊〉 Wittenberge Out vpon this dolefull and lamenâ—table consent out vpon this shamefull â—oint coâ—spiracy Heere they will call heauen and earth to wiâ—nesse that this pertaineth not vnto theÌ„ that theâ— desire is to haue their opinions refuted by vs 〈◊〉 not long since that currish A postata wished for 〈◊〉 Champion on whom he might fasten his holden 〈◊〉 and purchase to himselfe a name by his glorioâ— conflict But let him knowe that no man isâ— mad as to enter combate with a selfe condemne desperate person In vaine he provoketh meâ— name notwithstanding in the meane space know that I haue not beene retchlesâ—e in defenâ— of the truth and arming my hearers against thâ— his doctrine whilest I haue at home ripped his ruderabble of detestable opinioÌ„s And in theâ— Treatise of the Vniversalitie of Redemption that faâ—mous personage D. IAMES KIMâ—DONCE the worthy Governour of our Vnâ—versitâ— whom in honour I heere name hath imployed himselfe debating the maine question resolving it very iudiciously in his publike Lâ—ctures Concerning the rest it were impertineâ— to chew a dry Colewott and harpe daily on one string
but calleth inviteth all men vnto himselfe though not all after one sort But that hee would effect or bring to passe that all without exception should obey and be saved he not only said it no where but in many places expresly said the contrary So that the Scripture is not contrary to it selfe teaching that God reioiceth in the salvation of all and yet hath left some to reprobation Thirdly I thinke that distrusting the waight of your arguments you meant to carry it away with multitude and did therefore vse the same argument both in first and also in the third place vnlesse perhaps you will rather haue it an amplification taken from the name of Enthusiastes that you may not be thought to haue omitted this ornament But go to what agreement betweene vs and them you say that neglecting the word we expect ravishments of the minde from the body but in which of our wrighters haue you heard or red any such thing this is spoken of vs with as little modestie as that before when you said we departed froÌ„ the revealed will of God We say that God doth worke in vs faith and our conversion but by his word after his ordinarie maÌ„ner of working where vnto he hath bound vs reserving to himselfe liberty of working extraordinarily when soever he wil as also of moving by his word whoÌ„ when and how far it pleaseth him As inconsideratly you adde and I know not whether against your conscience hauing bin so long an auditor of our profession that according to our doctrine the will of a man doth nothing In both arguments againe you dispute from admitting the first cause to the excluding of the second The will of man is an agent but being before mooued acted inclined softened and renued by God through his worde I meane not forced as a stone or a blocke but alured and invited by some obiect offered to the minde The will of Paul was Gods worke in that he would do those thinges which the Lord woulde It was Gods iudgment and the Iewes offence that they would not be gathered to geather by Christ It is in vaine that grace goeth before vnlesse it do effect the accompanying of our will What say you then of like maÌ„ner of working why rather harkeÌ„ you not to that doctor of the church which saith It is God which worketh in vs both to will and performe I will now tell you a great matter but verie trew Wee can in no wise maintaine the puritie of the article of free and certaine iustification against that sorte of merit which the Papistes terme meritum coÌ„grui except that impious devise of Gods generall grace leaving the acceptaunce vse or refusall of it selfe in our owne power be coÌ„deÌ„ned the eternal immutable loue of God towards his elect be freed from obscurity sophismes Fourthlie you vvould seeme to doe a thing ordinary extraordinarily placing the streÌ„gth of your arguments in the maine battaile filling your forward and reâ—â—-vvard with pioners and base hang bies contrary to that custome which you knowe to be obserued and commanded by Rhetoricians in their schooles Your chiefe argument is this which you set forth to the vtmost If God haue decreed to giue over some to blindnes sinne death then God by this meanes is made the cause of sin But this is easily answered First here againe I finde your waÌ„t of coÌ„mon ingenuity wheras you say that these are the words of many of our wrighters that God doth effectually worke sin in the reprobate You talke of many but do I am perswaded caÌ„not produce one For we froÌ„ our harts detest this opinioÌ„ as infinite testimonies of our writers will easilie proue But you wil say it followeth vpon our doctrine For he which decreed to suffer men to fin is the author of sinne See what an argument you haue made which if it be turned the other way is enough to confute you in your own conceit For he which permitteth sinne not being bound to hinder any man from sinning having besides authority and righte to punish vvith forsaking and casting of to eternal tormentes he is neither author nor favourer but sufferer and iudge of sinne But in this sorte GOD permitteth sinne therefore God is not any vvaie the author of sinne If you proceede and vrge but that privation or withdravving of grace vvhich he inflicteth insteed of a punishmente is sinne you commit a fallacie of accident For the punishment of it selfe as it is inflicted by God is most iust by accident as being plucked by men on their owne heads by the first sinne of Adam and the rest ensuing so it is sinne Your argument had carried more colour if from Gods providence you had concluded this effecting of sin although in deed it had beene but the same fallacy For God did most effectualie and vehemently will the crucifying of his sonne by them who aftervvardes executed it yet did he not will but suffer their murder which hee aftervvardes horriblye punished to concurre with his most iust most holy and beyonde all others most admirable and glorious worke vvhich by them hee perfourmed Hee vvould the warres of Nabuchadnezar but hated his wickednesse His vvill it vvas that Absolon shoulde vvarre against his Father David and defile his vviues but these thinges in respect of GODS vvill vvere most iust punishmentes vpon David but as Absolon did them onlie to vsurpe the kingdome and oppresse his Father not having therein any commandement of God to follovv so they were treason incest This wickednes of Absoloâ— by accident concurreth with Gods iudgment which he executeth by him As much you shall prevaile if you saie that God is theÌ„ made the author of sinne when as men forlorne and forsaken by him cannot choose but sinne For you accuse the scripture and God himselfe often saying as much as this but without daÌ„ger of such blasphemie Because mankind of their own free wil did in Paradise pul on theÌ„selves this necessity of sinninge Fifth you tell vs this is a doctrine of the law What then is it therefore false is not the law as true as the Gospell furthermore you say it is drawne from reason it selfe You had neede be more eagle-sighted in Plato Aristotle his books then I and all men besides haue bin which could never finde it there But in a word know that it is learned out of the hidden mysteries of the gospell Doe you thinke that Paules intent was in the 9. 10. 11. and 12. to the Romanes and 1. to the Ethesians to preach the Law I doe not thinke you beleeue it And what doth neerer concerne the very mâ—rrow of the Gospel then the eternal free and immutable loue of God towards his elect which Christ sâ—ith was the cause why heâ— gaue his onely begotten son for vs much more saved vs everlastinglie being once engraffed into him through faith and finished in vs the worke which hee had begun I know
God aske all good things of him that wee may know that God taketh especial care of his church that we iudge not rashly of the works counsels of God that we contemne not others because God of his free boūty hath bestowed better giftes vpon vs that in all things wee follow the will and order prescribed vnto vs by God 10 OF SINNE 1 ONly the doctrine of the church sheweth entirely the nature causes and effects of sinne 2 Sinne is whatsoeuer disagreeth with the lawe of God that is any defect or inclination or actiō against the law of God offending God and making the offender guiltie of temporall punishmēt and eternal except remission be granted for our meadiator the sonne of God 3 Every sinne is either actuall or originall 4 Originall sinne is the guilt of all mankinde for the fall of our first parentes and a privation of the knowledge and will of God in our minds and of our inclination to obey God in will and hart with an inclinatiō in both to resist the law of God following the fall of our first parents and derived from them to al posterity so corrupting our whole nature that for this corruption we are all guilty of Gods everlasting wrath and can doe nothing acceptable to God except remission be granted for the sonne of God our mediator renuing of nature by the holy spirit 5 Actuall sinne is every action in minde will or heart or in externall partes and members erring from God or a leaving of those things vndone which the law of God commandeth to be done 6 Every sinne is either raigning or not raigning in vs which some call mortall or veniall 7 Sinne raigning is that against which the sinner doth not resist by the grace of the holy spirit renuing him to eternall life therefore he is endaungered to eternall death except he repent and obteine remission by Christ 8 Sinne not raigning is that against which the sinner doth resist by grace of the holy spirit renuing him vnto eternall life and therefore he is not eudangered to eternal death because he repenteth and obteineth remission by Christ 9 Everie sinne in its own nature is mortal that is deserueth eternal death but it is made venial that is it doth not bring eternall death in the regenerate by reason of grace for Christes sake 10. Everie sinne is either against conscience or not against conscience 11. Sinne against conscience is when hee which knoweth the will of God of set purpose doth against it 12. Sinne not against conscience is that which is cōmitted by one ether not knowing the wil of god or else is acknowledged by the sinner to be a sin and is bewailled yet cānot perfectly be avoided in this life as originall sinne and manie sinnes of ignorance and infirmitie 13. Every sin is either vnpardonable against the holy Ghost or pardonable not against the holy Ghost 14 Sin vnpardonable or against the holy Ghost is an oppugning or casting away of Gods truth of set purpose after the mind by testimony of the holy Ghost is instructed confirmed in the truth which sin they that cōmit are punished by God with blindnes so that they neuer repēt consequently neuer obtaine pardon 15. Sins pardōable or not against the holy Ghost are al other sins wherof some repēt and some doe not 16. Al that are elected by God vnto eternall life are so vpheald by him that they neuer sin against the holy Ghost 17. There doe abide some reliques of sinne in all the regenerate as long as they are in this life first original sinne secondlie manie actual sinnes of ignorance omission and infirmitie which notwithstanding they acknowledge and bewaile resist them and therfore they retaine a good conscience remission of sinnes thirdly some runne oftē times into errors crossing the verie groūds or into sins against conscience for which they loose their good conscience and consolation and gifts of the holy Ghost and should be damned if they did perseuere therein to their liues end they perish not in them because they repent in this life 18. There is a threefold difference wherby sinners regenerate differ from the wicked first a perpetual purpose which God hath to saue them secondely certaine and sure repentance at the last thirdely some beginning of faith cōversiō ever in their sinnes which at some times is greater of more force and so wrastleth against sin that they slip not into errors against the groundes nor into sins against conscience at other times lesser more feeble is for a time ouercome by temptations yet preuaileth so far that they never quite revol◠frō God which were once truely conuerted And therfore sin in the regenerat is either to be termed only not raining or els if errors against the foūdatiō or sins against cōscience may be called raining sins as some tearme thē this raigne of sin must needes be diligently distinguished in those that be regenerated and those that be not as that God is in deed grievously angry even with the regenerate when they sinne yet ever with a purpose of amēding and saving them and that in them all waies remaineth some sparkle of faith and conversion some hatred of sinne which is an enemy there vnto so that they do not simply without any resistance giue over themselues vnto sin delight therein as do the wicked which sinne without any resistance and with all their hearts 19 Every sinne is either a sinne of it selfe and in its owne nature or els by accident 20 Sinnes of themselues or in their owne kinde and nature are all such as are forbidden by the law of God 21 Sinnes by accident are such actions of men not regenerate as are indeede commanded by God yet displease him for many defects and sins cōcurring in the wicked or actions indifferēt which are done with scandal 22 God is the cause of no sinne but the wil of divels and men of their own accord turning themselues from God is the efficient cause of al sinnes the efficient cause of originall sinne in men is the fall of our first parents but originall sin is the precedent cause of all actuall sinnes which followed vpon the first fall 23 The effectes of sinne are punishments temporal and eternal and because God punisheth sins with sinnes therefore sinnes following are effectes of sinnes precedent 24 But although all sinnes deserue eternal damnation yet all sinnes are not equall but as there are degrees of punishments so also there are degrees of sinnes in Gods iudgement 11 OF FREE WILL. 1 FReedome of wil in God reasonable creatures is a faculty of chusing or refusing that which reason perswadeth to be chosen or refused of their owne proper motion without any constraint 2 And that is called free which is indued with that facultie the word arbitrium signifieth the wil it selfe but such a will as followeth or refuseth the iudgement of
2. Our salvation God converteth saveth such as are of age vnderstaÌ„ding by knowledge of this doctrine as the chiefe instrument of his word Of the efficacy and power of the holie spirit by the ministry against the Swencke-feldians Causes why the ministry was ordeined Three trials of a Christian man The preseruation and propagatioÌ„ of pure sincere religion to prosterity 4 The capacity of youth and â—uder sort Heb. 5. 13. 14. 1. Cor. 3. 2. 3. The continuall custome of the church 6. The heresies and dangers of the last times Mat. 24. 23. Mat. 24. 4. 7 The reward of the embracing of the Gospel and the punishment of the contempt therof Es 5. 24. 26. Amos. 8. 11. 12. Ioh. 5. 43. The persecution in England in Q. Maries daies Luc. 13. 3. 8 Church-doctrine especiâ—â—â—y oughâ—t to be known vnto scholers Ioh. 5. â—â— 1. Tim. 4. â—3 Col. 3. 16. Philip Melancthons examen Therefore contrariwise if the flesh bee found every where how comes it that the nature of the flesh worde which is every where is not one The doctrine of Predestination is not difficult I Difference betweene provideÌ„ce predestination II Distinction betweene good evil offence What it is to 〈◊〉 or suffer III The difference betâ—â—â—ne the 〈◊〉 and 〈…〉 second 〈◊〉 〈…〉 11. 〈◊〉 20. 15. Rom. 9. 3. IV. The difference of effectes in respect of V Difference of sinnes VI Two sortes of necessity Testimoniâ—s out of the New Testament Out of the New testament ArgumeÌ„ts 〈…〉 Aâ—ioms of eternal immutable Election Answere to obiections Election doth not lead vs froÌ„ the revealed to the hidden will of God Answere to the instaunce of Paule Rom. 11. 33. Dotage of the Stoickes Manichees falsly obiected Eph. 1. 4. 2. Tim. â— 9. Act. 15. 18. Enthusiasmes or Revelations falsly obiected The will of man is not â—â—le Phil. 22. God is not the cause of sinne 〈◊〉 no docâ—â—â—ne of râ—â—râ—â—son but of the gospell The promises are vâ—iuersall vnto those that beleiue Ioh 10. 28. 6. 39. Maâ— 24. 24 Rom. 8. 30. 1. Tim 2. 4. God will haue all men saued In God are not contradictorieâ— willes God is no respecter of persons Rom. 10. 12. Two nay three sorts of election in scripture Three sortes of vocation Voluntas signi beâ—â— placiâ—i The doctrins of persâ—uerance doth not mâ—ke vâ—presumptuous but beleeue eternall life Col 3. 3. 1. Pet. 1. 5. The elect may loose the spirit of God out not wholy noâ— finally Ioh. 10. You may referre this discourse 〈◊〉 to the fifte question on that Article of the Creede He died The fruites of Christs Resurrection belong to all the faithfull to them alone Ioh. 3. 36. 5. 24. Rom. 5. 1. 1. Pet. 1. 3. Act. 15. 9. 1. Thess 4. 14. 1. Cor. 10. 5 Heb. 11. 6. Ioh. 3. 18. 36 Rom. 8. 9. Chriist died for all men All that beleeue Ioh. 17. 9. Mat. 7. 23. Ioh. 3. 36. Mat. 7. 6. For the vnbeleevers only in respect of the sufficiency of the price which he paied Why we must distinguish betweene sufficiencâ— and the efficacie of Christs satisfactioÌ„ Heb. 29. 1. Tim. 2. 6. 1. Ioh. 2. 2. Ioh. 17 9. Ioh. 10. 15. Mat 20. 28. Isai 53. 11. Mat. 26. 28. Rom. 8. 9. 2. Pet. 2. 1. 2. Pet. 1. 9. Heb. 10. 29. 2 Tim. 2. 26. The Authority of Fathers and Schoolemen Cyrill in Ioh li. 11. cap. 19. Looke August Tom. 7. Cap. 9. Ioh. 11. 51. 52. On Ezech. lib. 1. hom cap 2. Inn. li. 2. ca. 21. Myst mys Serm. 10. de 9. vers in Psal 91. Serm. de verit maie 26 Quaest 7. Isai 53. 11. De Brâ—anis Catholicâ— verit li. 8. cap. 14. The Vbiquitarie Pelagian opinioÌ„ touching the restoring of all into favor and grace with God by the death of Christ bee they reprobates or dogs and swine The falshood and impiety of the foresaid opinion The absurdity therof 1. Cor. 6. 10 Mat. 11. 28. Ioh. 3. 16. Rom. 3. 22. Gal. 3. 22. Ioh. 3. 36. Act. 10. 43. Lib. 1. ca. 3. A speciall vniversity of the faithful elect Against the sâ—â—under of pure particulars 1. Cor. 15. â—2 Ibid. 23. Luc. 22. 19. 20. The chaÌ„ge of the things in the Sacraments â—â—s the cause of the change of the naÌ„es Obiect Auns The Consubstantials retaine the errors of the Transubstantials The true catholique opinion keeping a iust meane betweene the 〈◊〉 of the 〈◊〉 Consubstantials offending in the excesse the 〈◊〉 offending in the defect Augustine ad Dardan epist 57. Read the place Three persons of one God What is meant by essence What a person is The Sonne 〈◊〉 person of the 〈◊〉 or a subsistence The holy Ghost a person That these persons are distinguished That the persons be equall That the persons are consubstaÌ„tiall Two sortes of differences in the persons Internall Externall That all things are done by thâ—â—â—â—â—table providence of God Evill of punishment offence Contrarie wils are not in God ProvideÌ„ce taketh noâ— away the vse of meanes The vse of this doctrin of providence Dist Distinct 2. Distinct 3. Distinct 4. Distinct 5. The difference betweene sinners regenerate and not regenerate Distinct 6. The cause of sinne The effects â—f sinne 4. States of men Fredericke the third RepentaÌ„ce necessarie What repentaÌ„ce is Come vnto me all yee c. Heare yee him c. Renuing of infantes Imperfect renewing ConuersioÌ„ must be all our life ConuersioÌ„ truely begon is not exâ—inguished THE certaintie of perseueriÌ„g breedeth not carnal securitie Causes of coÌ„uersion Diverse meâ—nes of conversioÌ„ Effectes of repentaÌ„ce The reprobate never truely repent SacrameÌ„ts confirme our faith Mar. 16. 16. Leuit. 1. 4. Psal 51. 9. Deut. 3. 6. Rom. 6. 3. 1. Cor 10. 16. The ends of sacraments in respect of vs. Exo. 12. 45. Rom. 3. 1. Eph. 2. 11. Gen. 17. 1. Cor. 11. 26. Exod. 12. 14. Exod. 13. 9. Luc. 22. 19. Epe 4. 5. 1. Cor. 10. 12. Eze. 16. 59. NOTE Abraham had a more excellent faith then any in the new testament not for plaines but for stedfastnes The defnition or nature The endes How the Lords supper confirmeth our faith The signes of the Lords supper The maÌ„ner of Christs presence in the Lordes supper Sacramental speech 1. Cor. 10. 16. 1. Cor. 12. 18. Sacramentall vnion A twofolde feeding on the body of Christ Ioh. 6. The lawful vse How the wicked ear The coâ—â—â—â—mation DiffereÌ„ces of baptisme and of the Lords supper Who may not come to the Lords supper Who may be admitted