other whersoever they can because God hath so commaunded all and themselues may deserue it one of an other And being converted thy selfe remember to coÌ„firme thy brethren God is bound to none as not to create them of nothing so neither to preserâ—e them either in their being or in that good innocent and happie being wherin they were created Because whatsoeuer good wee all enioy we haue it from him neyther can he receaue any good fellcitie and commoditie of any man because of his infinite and most absolute all-sufficiencie in himselfe Who hath giuen vnto him first that he should be recompensed Is it not lawfull for me to do with mine owne as pleaseth me Secondlie Gods iustice requireth that being himselfe the cheifest good and author and end of all thinges he should referre all to his owne glory and if need were rather suffer all the creatures of the worlde to perish then any part of his glory should be left vnsatisfied As for the creatures they owe both themselues and all they haue not to themselues nor to others but to God Therefore Paule desired euen to be accursed from Christ if by the saluation and conversion of his brethren he might aduance the glorie of Christ Thirdely God may therefore most iustly permit tolerate the sinnes of his creatures that is not hinder them because by his infiâ—â—te wisdome power iustice and goodnesse he knoweth how to vse this toleration and permission to his owne glory and the saluation of his elect This the creatures can not do and therefore they are subiect to the law of hindering offences as much as in them lieth Fourthly God is the first cause and author of all good in the worlde the creatures are onely instruments of such good thinges as are by them performed whome God in the absolute freedom of his excellent will pleasure vseth by his prouidence preserueth in that nature and manner of doing which he hath prescribed Fiftely God alone is simply immutable I am God and am not changed All creatures are mutable some of their owne nature which worke onely by vncertaintie 〈◊〉 the vnstable action of elements matter and motion of creatures or by vncertaintie or contingency and yet freely to as the wils of angelles an◠〈…〉 are in deede of their owne immutable and therfore necessarie agents in that which they doe yet are as easie to be altered by God as the rest so the motion of the sonne is naturally such as we see yet God at his pleasure can either stop or interrupt the course therof Sixtly God alone is simply absolutely free that is of himselfe moving all things in himselfe moved and depending of none hauing in himselfe the reason cause of al his purposes with greatest power and authority of disposing al things otherwise from eternity if so he had beene pleased imposing necessity or contingence vncertainety vpon al things himselfe not tied to such conditions by any thing Eph. 1. 9. According to his good pleasure which he had purposed in himselfe But the liberty of reasonable creatures is not absolute that is depending of no other for although they moue themselues by some internal cause vnderstandinge offering some obiect and will of his owne accorde without constraint chosing or refusing it yet are they over-ruled by an other agent namely God who both offereth obiects of what nature quality howsoever to whoÌ„soeuer it pleaseth him and also to them and by them affecteth moveth inclineth and boweth the wils of whomsoeuer whensoeuer and how far soever he will himselfe That mans conceipt of God is too contumelious which putteth no difference betweene the liberty which is in God and his creatures Wherefore Gods providence and working in all things doth not destroy but vphold and encrease the libertie of our wils For the more God mooveth or forsaketh them the more violently consequently with more freedome and fervencie of desire they are carried eithâ—r to good or evill Wherefore theÌ„ indeed we shall with greatest freedome will that which is good when God shall so be all in al that wee can will or wish nothing but what is good which shal be with the favor and grace of God in the life to come Fourthly we must distinguish the manner of effects or things done For the same effect proceeding from divers causes may in respect of theÌ„ bee diversly taken For as it proceedeth from a good cause so it is good as from an evil so evill as from a cause contingent and mutable or necessary immutable so may it be accounted contingent mutable or necessary and immutable Wherfore in respect of God in whoÌ„ we haue our being life motion all things which were made are good as well bad as good considering that God is absolutely immutably good and therefore can neither will or do any thing but what is good and agreeable to his nature and the law wherein hee hath revealed vnto vs his nature and iusâ—ice In respect of creatures all good thinges as they are good are by God vpheld in their goodnesse al evill things as they are evil degeneraâ—e from that goodnes wherein they were creâ—ted God suffering and forsaking them and are not therevnto restored by God So in respect of the liberty and freedome of God al things are done contâ—â—gently and by vncertainety yea even those thinges which seeme to depende most necessarily on second causes as the motion of the heavens but in respect of Gods immutable decree all events are necessary as when the souldiers crucifying Christ did not breake his bones but pierced his side with a speare which in respect of second causes were meerely contingent Fiftly we make distinction of sinnes whereof some in themselues and in their owne nature are sins namely such things as are forbiddeÌ„ by God not are by special law or exception commanded as the robbing of the Aegyptians the offering of Isaac others by occasioÌ„ or accident namely such thinges as are either commaunded or allowed by God but perverted by the creature and not perfourmed in such sort as they were commaunded as are the sacrifices praiers and almes-deeds of wicked men and hypocrites Whether of these two sorts of sinne a maÌ„ commit either that which is sin in it selfe or the other which is sin by accideÌ„t and occasion certaine it is that through his owne fault imperfection he committeth it But that which God intendeth in these actions of men is ever good and iust Lastly we must distinguish the necessity of coÌ„straint and immutability for it were too grosse to confounde them For the former moveth violently and by externall cause the latter naturally some internall cause in the agent moving and being moved as by nature it is apt These thinges when I perceiued GOD opening my eies I did not reckon one â—ote of those foolish fables that GOD was made the cause of sinne that contingence or casualitie and libertie were taken awaie
so great a benefiâ— which God through Christ in this life bestowed on vs namely the certaintie of our saluation purchased for vs by Christ which is the summe and foundation of our comforte and religion For what comforte were it to know that indeed Christ did ones purchase saluation for vs but everie moment it is a thousand waies subiect to be lost we must therefore know that our life is with Christ in God and there as safely kept as is the life of Christ him-selfe reigning in heauen This is a thousand times saide in scripture Read Melancthon vpon the 7. ca. of Mat. in the place aboue cited Read the 5. and 8. chapt to the Rom. I see you doe not put difference betweene securitie of the spirit of the flesh and that you stagger even in the verie grounds of Christianity if in heart you maintaine this tedious opinions If it be so I am verie sorrie for you and doe exhorte you to read the scriptures diligently That also is a meere cavill that we should saie the elect cannot forgoe the holie spirit Nay they often loose manie giâ—es of the same spirit but recouer them againe by repentance For they do not quite revolt from God and become professed enimies of the truth that is they sinne not against the holy Ghost nor so fal that finally they perseuere in their errours against the foundatioÌ„ and in their sinnes against conscience Neyther doth this comforte make men secure because it concerneth them onely which haue a purpose to beware of falling abhor nothing more then offending God there is therefore a manifest contradiction in that diuelish scoffe of the wicked which say If I be elected I wil do what pleaseth me because it shal not hurt me For God will haue vs be sure that we are elected but this we can not do without faith and repentance All thinges worke for the best trew vnto them that loue God There is no condemnation to them which walke according to the spiritâ— These two ioyned togeather exclude securitie stirre vs vp to cheerefulnesse and alacritie to runne our race according to the commaundement make your election certaine On the other side they sleep securely in their sins which dreame that it is in their owne handes to take and lay aside repentance whensoeuer and as often as they list and play with GOD at their pleasure But say you I woulde faine shifte of this triall wherevnto the certainetie of saluation doeth call That is it the Divell woulde haue Those sayings Matthew the two and twentith and tenth Hee vvhich continueth to the ende c Revelations the second and tenth To him that overcommeth I vvill giue a crowne c. Doe not derogate from the certaintie of saluation but are exhortations wherby God vpholdeth vs in that certainetie stirring vp in vs a desire of godlinesse and hatred of sinne The like slaunder it is when you say that vvee teach men to iudge of election a priore or by the cause Eyther malitiously they dissemble our opinion or else they vnderstande neither themselues nor vs. VVee iudge by the effect that is by faith and repentaunce of the cause that is of election But to iudge thus is to iudge a posteriors that is by the effect That wee ought not to determine of any before the ende of his life whether hee shall bee saued or no if you meane it of others you say well if of our selues or of euerie mans ovvne conscience and certainetie in himselfe it is a detestable wicked diuelish and blasphemous sayings overthrowinge the whole foundation and grouÌ„dworke of saluation Hee that taught you this taught you a doctrine of diuels though he were an angell from heauen But I will tell you an other lesson except you be certaine before the end of this life whether you shall be heire of eternall life you shall neuer so be after this life For faith in this veâ—â—e certainetie which is the beginning of eternall life this all must haue in this life vvhich looke for that other life If you haue thought on the nature and definition of hope that it is a sure and certaine expectation of eternall life you should haue found no such thing there My hart doth stand on end to think of your blasphemy I would not for an hundred thousand worlds be so seperated from Christ as to be vncertaine whether I were his or noe These are heathenish blasphemes the verie entrance of hell Wherefore you do well to confirme it with testimonies of the heathen for these thinges refarre wide of the worde of God Why doe you so coâ—rupt the wordes of scripture wresting them from a â—onne like to a seruile feare what mystere what blindnesse is it for a man to boast of vniuersall promises and not to sifte himselfe and trie whether he be of their nomber of whom the promises speak This is in deede to bring in amongst men carnall security and a shadow of faith which in the conflâ—ct driueth vs head-long into desperation I do not thâ—nke Luther Melancthon taught any maÌ„ so to babble and fome out these vniuersall promises But the carrier calles for my letters and I haue to my great paines spent the whole night in wrighting these lines Farewell Let me entreat you to provoke me no more with such disputations Fare-well hartily this 2 of september 1573. OF THE CAVSE OF SINNE Parte of a letter of Vrsinus to his friend concerning the cause of sinne ONe terrible bug-beare they haue of the cause of sinne all the rest is foolish and not worthy the aunswearing But even that also is a childish fallacie of accident For by accident that is through defect fault and error of the will of the Divel or man sin commeth to bee that worke which God by will most iust most agreeable to his nature the Law wil haue done permitting in the mean time the sins of the creature that is not so correcting directing it that it may do iustly togither with God doing iustly or els while he doth not enlighten it with the knowledge of his will or doth not so turne it by his spirit that it may doe that which it doth for obedience sake to the revealed will of God So that God ever doth well both by those that are good and also by those that are evill But the creature doth well togither with God in that goodnes wherein it is created preserved or therevnto againe restored by God The good therfore which it doth is the work of God which himselfe doth will and effect the evill which it doth is froÌ„ it selfe Now this euill is not done but permitted by God whiles he doth not cause the will of the creature to become good and to do good togeather with God doing good For the same worke in respect of diuerse causes is both good euil mutable immutable contingent free as the causes them-selues are diuerse which concuâ—â—e in producing therof Hee which
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
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
vs yet let GODS preceptes prevaile more with vs which commaunde vs research the Scriptures to giue attendance to reading to divide the worde aright c. Nowe whereas no man can without schoole learning and exercise either himselfe perceiue and discerne aright or expound and impart vnto others in any good order and perspicuity who is so purblinde that hee seeth not the neere affinity wherwith the study of Religion piety is linked with schoole learning Let vs therefore esteeme that to bee the exercise of greatest weight momeÌ„t in scholes which is a worke of greatest importaÌ„ce in the world with out long coÌ„tinual schole-exercise caÌ„not be performed by vs I mean the vnderstaÌ„ding expouÌ„ding of the writings of the Prophets Apostles And whereas we haue opportunity offered vs of searching out sitting the truth of doctrine in greater measure then other Countries and people of a truth if wee faile to vse the same wee giue the vvorld occasion to suspect our cold zeale in Religion our punishments for this our negligence and ignorance shall be the greater For God hath giuen vnto scholers especially the charge and care of preserving and advauncing this his trueth not for our owne sakes only but for the good of others also For other men with good reason expect instruction in the Scriptures and the interpretation of the word at their mouthes who for their learning are able to vnderstande diverse tongues and search the course of doctrine Whereas then â—eligion and Christianity is to be taught in schooles that children may wel conceiue it Catechisme is especially necessary For neither can this age learne any thing except it be taught 〈◊〉 briefe neither caÌ„ either the teachers or the learners handle aright and in good order the parts of any science whereof both of them haue not digested in minde some rude summe Both these are the cause why so often in Scriptures we read short briefes of Religion repeated as Repent and beleeue the Gospell He which beleeueth and is baptised shal be saued Fight a good fight keepe the faith and a good conscience c. And wheras it is said Col. 3 16. Let the word of God dwel in you plenteously in all wisdome the Apostles meaning is that wee must vse explications interpretations such as are sutable with the sentences and doctrine of the Prophets Apostles Neither is Catechisme any other theÌ„ a summary declaration of such sentences of Scripture Now whereas this litle examen we intende to propose vnto you is such and the Author thereof hath faithfully and with great dexterity comprised the chiefe grounds of Christianity in proper plaine tearmes it seemeth that it would bee very beneficial that in other churches ther should the like forme of Catechisme be extant prepare your selues to the speedy learning thereof suppose that these our simple writings are the swadling clouts wherein Christ as it were swathed will be found of vs. You see how many vrgent causes they are which they commend vnto you which they earnestly exhort you to embrace which I beseech you to carry in minde memory as they haue bin set downe vnto you The coÌ„mandement of God your own salvation your duty which you owe to posterity the good example of a reformed church your maner of life your age or years your friends desires hopes the imminent dangerous times the rewardes punishments we are to looke for at Gods hands But as our admonitions exhortations are necessary so without the secret motioÌ„ working of the holy spirit we know they litle availe Let vs therefore turne our selues looke towards God giue him harty thanks for this his inestimable benefite that it was his good pleasure to bring vs into the worlde in this sun-shine of the gospel let vs begge and craue to be taught governed by him OF THE INCARNATION OF THE WORD A confession made by the fathers of the Church of Antioch against Paulus Samosatenus Taken out of the Actes of the first Ephesâ—e Counâ—â—lâ— WE confesse that our Lord Iesus Christ begotten of his Father before all worldes but in the latter times conceiued by the holy Ghost of the virgin Mary according to the flesh is but one person of the godhead humane flesh subsisting Perfect God perfect man perfect God euen with the flesh but not accordinge to the flesh perfect man euen with the godhead but not according to the Godhead Wholy to be worshâ—pped euen with the flesh but not according to the flesh wholy worshiping even with the godâ—ead but not according to the godhead 〈…〉 euen with the bodie but not according to the body Wholy formed or endued with shape fashion euen with the divinity or godhead but not according to the Diuinitie or godhead Wholy coessenciall that is of oâ—e and the selfe same nature togeather with God even with the bodie but not according to the body as likewise he is not coessential to men according to his godhead but being in his godhead he is coesseÌ„tial to vs according to the 〈◊〉 For when we say that he is consubstantial or of the same nature togeather with the father according to the spirite we say not that he is conâ—ubstantial with men according to the same spirite And contrariewise when we preaâ—h that after the flesh he is coÌ„substantial to men we do not preach that according to the flesh he is coessential with god for like as he is not coesseÌ„tial with vs after the spirite for so he is coessential with God euen so is he not according to the flesh coessential to God but consubstantial with vs. But 〈◊〉 pronounce these thinges to be different and 〈◊〉 betweene themselues not to deuide that oâ—e vndeuided person but to shew a distinction betweene nature and properties of the word and the flesh which can neuer be confounded so we professe and reverence that vnitie which causeth this indiuisible vnion and composition Vigilius in his 4. booke against Eâ—â—tyches If the worde and flesh bee of one nature how commeth it to passe that the worde being every where the flesh also is not founde every where for what time it was heere on earth it was not then in heauen and now because it is in heaven even therefore it is not in earth so sure wee are that it is not in earth that even according to the flesh we verily expect that Christ shall come from heaveÌ„ whom according to the word we beleeue to be with vs alwaies here on earth Wherfore as your selues confesse either the word togither with the flesh is contained in some place or else the flesh togither with the word is in every place for one nature is not in it selfe capable of contrarieties But these two differ very far to bee contained in some place to be in every place and because the word is every where the flesh is not every where it appeareth that
one and the same Christ consisteth of both natures is in every place by nature of the godhead and contained in some one place according to the nature of his humanity So that the same Christ was both created without beginning subiect to death and yet immortal the one by nature of the worde as he is God the other by nature of the flesh as the same God is also man Being therefore both the son of God man he hath a beginning was created is compreheÌ„ded in some place by nature of his flesh being otherwise before all beginning vncreated and without limitation of place according to the nature of his godhead He is inferior to the Angels in respect of his flesh but equall to the Father as touching his Deity deade sometimes in his maÌ„hood ever-living in his godhead This is the catholique faith and confession which the Apostles delivered martyrs coâ—firmed and the faithfull to this day hâ—ue retained Wâ—â—rfore impiously as tainted with the pâ—â—enous heresie of Eâ—â—yches you presume to taxe Leo whiles by the different actions of one Lorde Châ—â—st hee proveth the verity of both natures in him so that what he wrought for demonstration of the 〈◊〉 of two natures you pervert as if it were a prooâ—e of two persons OF PREDESTINATION A letter of Vrsinus to his friend briefely conteining a full and learned discourse of predestination with wholsome advise for the weaker sorte to follow HItherto I haue not had leasure to peruse your discourse of predestination Neither haue I now but I steale so much time from other my affaires which I deferre that I may at leÌ„gth satisfie your request which in my opinion is not so necessarie if it would please you to read D. Beza and P. Matyr on this question whervnto I thinke you were before directed by me Hereby also I would giue you to vnderstaÌ„d that hitherto I haue rather wanted abilitie then will to gratifie you Of you let me entreate this courtesie that you do not by disputation trouble others who either will not heare ought besides that which they haue before conceiued or can not readilye vnderstand those thinges whereof they never thought before and haue in their infancie learned false in steede of trew principles foundations And were I not fully perswaded that in this question you would frame your selfe to Christian wisdome and patient for bearance of the weaker sorte I would not answeare one worde to your demaunde The doctrine of predestinatâ—â—â— is not in my iudgment as you wright the most difficult point in all Christianitie if we read holy scripture without preiudice or affectioÌ„ with serious purpose not to reforme God after our phansies but to learne of him and to yeeld all glorie vnto him none to our selues For by these meanes that is now become easie to me which before seemed very difficult whilest I depended on the authoritie of men who neuer vnderstoode themselues nor could resolue me There is no one common place of Divinitie wherof more is wrighten by the prophets and apostles then this verie place of Prouideâ—ce Election and free will in so much thâ—â— I can not but marvell learned Christians 〈◊〉 so doubt thereof Do you as I haue don who for this onely reason that I might gather weigh and conferâ—e whatsoeuer â— conteined as well in sermons as examples of holy scripture to this purpose haue diligently perused the whole bible euen from the begining of Genesis to the end of the Revelation Which after I had don I did partely percâ—iue pâ—rteâ—y detest that skumme of disputation and foggie fume of fallacie and sophâ—strie labouâ—ing but to no purpose to eclipse the gloriouse sunne-shine of this doctrine You may at your better leasure do this in Italie where you shall haue no exercise of religion besides reading the bible priuâ—te prayer Which libertie some verie good â—en heretofore haue wanted who otherwise had neuer ben so entangled But eveâ— be are this in â—inde whereof before I warned you Yf for the present every thinge be not plaine and easie to you be not therfore troubled but by leasure diligently meditate with your selfe callinge vpon God and houlding that foundation which amogst the godly is without coÌ„trouersâ—e remembring alwaies that not your selfe but God is author of your salvation and of all besides whatsoeuer you are haue or dâ—e be it great or little So shall you be sure not to erre with any danger of conscience and salvation although you be not able to conceaue and vnfolde whatsoeuer you desire Knowledge puffeth vp but charitie edifieth First you must put a difference betweene providence predestination aâ— betweene the whole and the part For Providence is the eternal immutable and most excellent counsaile or decree of God whereby all things haue their event teÌ„ding to the glory of the creatour and salvation of the elect Predestination is the eternal purpose of God of beginning and perfiting the salvation of the elect forsaking or vtter casting of the reprobate to eternall punishment Wherefore it containeth Election and Reprobation as partes of it selfe Secondly distinguish betwixte Providence of good â—nd evill of offence for the evill of punishmente hath a reference to good namely to iustice and in that respect is found in God God doeth provide that is in his provideÌ„ce purpose wil perfourme in purposed time order and manner and in this respect he is said to be the cause efficient and author of things These things are not only done according to providence but also by the provideÌ„ce of God As for evill or sin that hee foreseeth from eternity that is hee decreeth or is willing to permit it or not to hinder others from doing it but him selfe iâ— in no wise an agent either in them or by them Wherfore himselfe is not the cause of evill but in iustice excellency and depth of wisedome he suffereth others to be the causes therof So that these things are done according to Gods providence but not by it because God did not decree to doe but to suffer others to doe them now to permitt or suffer is nothing else but not to hinder sinne in any action or not to cause men to be conformable to the law of God and nature And in this sence God doth tolerate or suffer siâ— when he doth not either lighten our minds with his holy spirite knowledge of his will or turne our hearts to make this the principall ende of our actions that we doe the knowne wil of God and by this our obedience honor him Which two things except it please God to worke in vs what ere we doe how good iust and holy so ever it is but sinne and corruption in the sight of God Thirdly make a distinction betweene God his creatures or second causes especially â—n matters concerning the government of the worlde First the creatures are bounde one to further the safety hinder the destructioÌ„ of an
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
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
church Sitting at the right hand of his father iudge of quick and dead c. Also that the holy ghost is called a sanctifier that is a person immediately lightning vs regenerating vniting vs to God comforting and confirming vs. OF THE CREATION OF THE WORLD 1 THe order in nature the minde of man the knowledge of principles civill discipline final causes the finite orderly chaine of causes do shew that it was created by some principall creating spirite 2 Yet because of the knowledge of God now obsâ—ured in men by sin for the continuall change of corruption and generation for the absurditie of imagining the creator to bee idle and for losse of the historie of the creation and originall of the world there is no truth certainety to be found concerning the creation of the worlde but in the doctrine of the church 3 Therefore the sacred scripture teacheth vs that al things begaÌ„ to be to haue bin created by the only true God the eternall father sonne and holy Ghost according to the eternall purpose and pleasure of this true and eternall God 4 But this eternall father created all thinges of nothing by his sonne and the holy Ghost most freely without any alteration or chaunge of himselfe or any labour so that all was verye good 5 The ende of the creation of the worlde vvas chiefly the glorie of God other ends subordinate vnto this are the manifestation and contemplation of Gods wisedome power and goodnesse in his workes his providence or preservation and perpetuall governing of all things especiallie the goodnesse bountie of God toward his church and to conclude that al other things might seruâ— for the life and safety of man 6. OF THE SAME 1 VVHatsoeuer is is either the creatour or his creature 2 All other things which haue begun to be besides this one onely eternall and trew God manifested in his church were created by the one trew God 3. In that beginning of time wherein it pleased God to haue it so 4. And that of the eternall father by the sonne and holy Ghost 5. By the most free purpose decree of Gods will 6. With out anie motion change or laboure of the creator 7. And that of nothinge 8. And so that al things were most excellent in their kind 9. Not that the creator might thereby be made better or more perfect 10. But that in the creation he might impart his goodnesse and ioy to reasonable creatures 11. And afterwardes preseruinge ruling and sustaining by his providence al thinges which he had created he might for ever be beneficiall vnto them especially to his church 12. And that being willing that other creatures should serue especially for mans vse and saftie 13. He might declare vnto them his wisedome goodnesse power and ioy 14. And being knowne by his workes â—ee might for euer be praised by reasoÌ„able creatures for his wisedome bountie power and ioy 7. OF THE ANGELS 1 IT is certaine that there are angells both good and bad 2. But both good and bad angelles are spirites that is incorporall substances not subiect to sense liuing intelligent excellent in strength and wisedome 3. Finite in nature and proprieties 4. Created by God of nothinge then when other things were created 5. In trew holinesse iustice and blessednesse 6. Wherin the good Angells are by the singular grace of the creator confirmed 7. That they may agnize and praise him for ever 8. And be Gods ministers to finish the saluatioÌ„ of the elect and represse and punish the euill 9. But the evill angells by their proper and free will aâ—d by their owne fault fell from God and are made enemies of God and the good angels and mankind 10. And therefore through hatred against God they force men to sinne practize their destruction 11. And these are immutable evill cast of from God into eternall punishment 12. But God suffered them to fall and saueth them being fallen that he may shewe his anger and iustice in their punishments and by them may punishe chastize and exercise the elect 9 OF GODS PROVIDENCE 1. Not onely the doctrine of the prophets and apostles but also the testimonies of God shininge in nature doe proue that the world is preserued gouerned by Gods prouidence As the order which is seene in the principall partes of nature the minde or soule governing the actions of men with her prouidence the lawe of nature giuen to men that it might be vnto them a rule of their life rewardes and punishments conscience the ordering of politique affaires heroick motions vertues the fore-tellinges of future eventes the ends whereunto things are ordained and lastely the verie nature of the most omnipoteÌ„t wise iust and excellent God 2. Gods prouideÌ„ce is the eternall counsell of God most free and immutable most wise iust according to which God bringeth to passe all good in all his creatures suffereth sin to be committed and directeth all both good and evill to his glory and the saluarion of the elect 3. This purpose or counsell in God is not onlie a knowledge or science in God but also the forcible decree and will of God wherby he hath determined from all eternitie both what he himselfe will doe what he will haue become of his workes whatsoeuer he hath decreed he also effecteth in fit time order 4. Good thinges are the substaunces of al things the properties faculties giuen vnto theÌ„ by God al motions mutatioÌ„s actioÌ„s events of al things as they are naturall motioÌ„s or obedience to Gods wil or benefites and blessinges of God or punnishments of the evill 5. That all these thinges are done by the powerfull will of God as manie most euident testimonies of scripture so also these reasons do confirme 1 Because of Gods omnipotencie nothing can be done in the worlde which God simplie wil not haue done And therfore what soever is done God must needes either simplie or in some sorte be willing that it should be done 2 Because a most wise governour such as God is suffereth nothing of al that is in his power to come to passe besides his will and purpose 3 Because he which is willing the ends of thinges should come to passe is also willing either simplie or in sorte that all thinges and events by which we compasse those ends should come to passe 4 Because Gods purposes decrees depend not on the actions of secoÌ„d causes 5 Because the immutable fore knowledge of God cannot be grouÌ„ded but on an immutable cause that is gods wil decree 6 Because God is the first cause of al naturall good things amongst which also are reckned the motioÌ„s of each thing 6 Wheras evill is of two sorts one of offence the other of punishment and that which is a punishment is an execution of iustice therfore good it ought likewise to be referred vnto Gods will as the principall cause thereof 7 But the evil of offence
or sin as it is a motion or triall or exercise or chastisement of the godly or a punishmeÌ„t of the evil so it is from Gods prouideÌ„ce effectiuely that is so that God is the author of it but as it is sin not effectiuely but permissiuely 8. Now this permission is not a ceasinge of Gods prouidence and working in the actions of evill men wherby it may come to passe that those actions may seeme not to depend of any other cause then of the creatures which aâ—â—â—gents but a withdrawing of his heauenly grace wherby God executinge the decree of his will by reasonable creatures eyther doth not reveale vnto the creature his will which will haue that action done or ells boweth not the will of the creature to obey this diuine will in that action Which so standing the creature sinneth necessarilie in deed but with all voluntarilie and freely by Gods most iust iudgment whiles God by it bringeth to passe the iust good worke of his will prouidence 9. God therfore will haue those actions motions which the Divells men by sinning doe effect to come to passe as they are motions and executions of Gods iust iudgment but as they are sins he neither willeth nor appoueth nor effecteth them though he forbid hate horiblie punnish them yet notwithstanding in Divels men â—e suffereth them to concur with his iust actions whilest for verie good reasons most iust causes he doth not effect in them by his spirit the performance of these actioÌ„s iustely that is according to the prescript of Gods will 10 Neither is God therfore the author of confusion which is in the actions of the evill for what they will do inordinatlie that is against the coÌ„maundemeÌ„t of God that God will haue done in excellent most wise order Lastly euen sinnes themselues as they are sins be done by Gods providence though not effecting yet permitting prescribing them boundes directing theÌ„ whither it pleaseth him 11 Neither is God by this doctrine made the author of sin because the sin of the sinfull creature doth by accident concur with the good and iust worke of God which he in his owne couÌ„sel determineth by the sinfull creature executeth And therefore in respect of Gods will those actioÌ„s are iust and right which in respect of the wicked by whom they be done are sinnes 12. And these things are manifest first by the vniversall nature causes effects being such of theÌ„selues naturally or by accideÌ„t For wheÌ„ the same effect hath many causes some good some badde that same effect in respect of good causes is good in regard of bad causes is bad good causes of theÌ„selues naturally are the causes of good effects but by accideÌ„t of euil effects or sins which is fouÌ„d in the effect by some other euill or sinful cause coÌ„trarywise euil causes are of theÌ„selues the causes of evil but by accideÌ„t they may be causes of that good whith is fouÌ„d in the effect 13. Secondly the truth of these matters appeareth by the immutable nature of God the fouÌ„taine and author of all good For Gods wokes are equaly good whether he effect theÌ„ by evil or good instruments neither are they battered by good or made worse by evill instruments seeing their iustice and goodnes dependeth not on the nature of the instruments but of God which maketh vse of the instruments but on the other side the creatures can neither be nor continue good nor do anie thing that is good except God make them good vphold theÌ„ in goodnes so governing theÌ„ that they may work that which is good with God who by theÌ„ worketh that good which he will 14 Yet hereby we do not attribute vnto God coÌ„trary wils For God wil wil not the same actioÌ„s in divers respectes Hee will as they are conformable to his most iust iudgement and order and he will not but rather hateth and detesteth yet permitteth them to be done as they are contrary to his order and law against which they are committed by the wicked 15 Neither doth the necessity of consequence which happeneth to the events by the immutable decree of Gods providence take away that contingeÌ„ce or casuality which they haue froÌ„ the mutable nature of second causes or from the power liberty of God whereby he so decreed from al eternity if we distinguish rightly betweene both as that there is a respect betweene causes working immutablie or mutablie For thereby euerie man may see that the same effect proceeding froÌ„â—auses partly mutable partly immutable may wel be called coÌ„tingeÌ„t in respect of mutable causes and necessary in respect of causes immutable 16 Neither doth this immutable providence of God derogate ought from the vse of teaching our desire of wel-doing as if these things were in vaine or to no purpose for admitting a first cause it is not necessarie to denie the second causes nor the first admitting the secoÌ„d And God hath promised to saue vs not without but by these means and hath for this reason coÌ„manded vs to vse theÌ„ expecting the good successe of them from him 17 But when God in scripture is denied to will the actions of Divels or sinful men that is to bee vnderstood as they are sins or to that end wherevnto they are done by divels meÌ„ not as they are actions or done vnto that end which God in the order of providence respecteth For actions are distinguished by their endes 18 The church thus perswaded her selfe and teaching others of Gods provideÌ„ce doth vtterly coÌ„demne detest the furies madnes of Epicures and Academiques with the devises of all others which wil haue gods provideÌ„ce either to be none at al or not to exteÌ„d vnto all things in the world or els to be only a certain kinde of fore-knowledg in God not any decree and execution 19 As much it condemneth the blasphemies and errours of the Manichees Stoickes Libertines and others which make GOD the authour of sinne or take from him his libertye whereby from all eternitie hee made his decrees or else abolish the operations and vse or differences of second causes working either necessarily or contingently or voluntarily freely 20 This doctrine is to be retained in the Church for Gods glory that so it may appeare that God is the governour of all things yet not the author of sinne but the most free and excellent effector giver of all good things It is also so necessarie for our instruction and comfort that we may become thankefull vnto God as being the well spring of all goodnes and patiently suffer evils as happening vnto vs by his will perswading our selues that all things shal serue for our salvation that acknowledging God to bee the author of punishments we might amende not despaire of Gods helpe though we be left destitute by second causes that we trust not in our selues but in feare of
the minde in chusing and therfore compreheÌ„deth both faculties that is to say of vnderstanding and will 3 Free-wil therfore is a facultie or power of willing or nilling chusing or refusing without constraint of its owne proper motion or aptnesse to either of both which the vnderstanding telleth is to be chosen or refused 4 Two things therfore there are which are coÌ„moÌ„ to that free wil which is in God that which is in reasonable creatures the first that they doe al things with deliberation and counsel or by helpe of the vnderstanding shewing the obiect the second that the will of its owne accord and naturall force without constraint willeth or nilleth that which the minde hath conceaved 5 But the differences betweene that freedome which is in God that which is in the creatures are three the first is in the vnderstaÌ„ding because God from al eternity doth most perfectly vnderstand and beholde all things neither can be ever be ignorant of any thing or any way erre in iudgment the second is in the will because Gods wil is ruled bowed or dependeth of no other cause theÌ„ of it selfe but the wils of Angels and men are in such sort the causes of their owne actions and motions that neverthelesse by the secret counsell of God and his power and efficacie ever and every-where present they are mooved to the choice or refusal of obiects either immediately by God or by instruments and meanes sometimes good sometimes bad such as it best pleaseth God to vse and it is impossible for them to do any thing without the eternall and immutable counsell of God The thirde is both in the vnderstanding and also in the wil because God as he knoweth all things immutably so also he hath decreed from everlasting willeth immutably all thinges which are done as they are good and permitteth them as they are sins but as in creatures the knowledg iudgmeÌ„t of things is mutable so also is their will 6 This liberty in meÌ„ is lost by sin but beginneth to be renued in ouâ— regeneratioÌ„ shal be perfectly restored in the life eternal So that the 4. divers estates of meÌ„ which are distinguished in time doe make 4. degrees therof 7 The first degree of liberty was in our nature before the fall wherein our will was fit to perfourme her whole obedience to Gods law yet not so confirmed but that being tempted by the divell vvith some shew of good it might fall from that obedience by its owne proper motion 8 Yet because the creatures perâ—isting in obedience cannot be but by confirmation from God mans will did yeeld vnto temptation in deed willingly but withal necessarily and being fallen into sinne lost that libertie vnto God which it had to make choise of evil or good and being turned from retained only liberty or freedome to evil 9 Therfore the second degree of liberty is least of al which is nature decaied but not as yet regenerat wherin though there be a wil fit to perform the external discipline of the law yet because it cannot so much as begin the internal spirituall obedience without which al external works eveÌ„ the best in shew are sin condeÌ„ned by God the wil leaveth not to chuse freely but yet it caÌ„ chuse nothing but sin because of inherent corruption and turning away from God 10 The third is in man renued but not as yet glorified in whom the will vseth her libertie freedome partly to wel doing partly to evil doing For because it is regenerate by the holy Ghost it is againe inclined to obey God but because this regeneration is not yet perfect there remaine yet some evil inclinatioÌ„s wherfore it begiÌ„neth indeed spiritual obedieÌ„ce pleasing god but caÌ„not perfit it in this life but then and so farre it doth well and persevereth in that which is good when as far as it is guided and gouerned by the holy Ghost 11. The fourth degree is the chiefest and most perfect in the life eternall or after our glorification wherin our will shall be able to vse her liberty onely to that which is good and not to choose that which is evill because of our perfect knowledge feruent loue of God thorow inclinatioÌ„ to righteousenesse and hatred of sinne and perpetuall direction of the holy Ghost 12. This doctrine of free will must needes bee retained in the church that so the cheifest most perfect libertie and immutabilitie effectinge all good in vs may be attributed onely to God as the first cause all excuse may be taken from sinners and to the end that being trewly humbled before God by knowledge of our miserie corruption we may of him alone craue the preseruation and perfiting of our saluation and being coÌ„victed by testimonies from God himselfe may the rather be mooued to faith and obedience to his worde 12. OF FAITH 1. This worde faith taken in his largest signification doth implie a certaine and sure knowledg by proofe of such witnesses as are thought vnlikly to deceaue 2. In the doctrine of the church there are foure sortes of faith mentioned an historicall a temporary a miraculous and a iustifying faith 3. Historicall faith is a knowledge perswaded of the truth of such thinges as are set downe by the Prophets and Apostles 4. Temporarie faith is a knowledg of the doctrine of the church together with ioy conceaued vpon knowledge of the truth or other true or seeming good things without applying the promise of grace to him that beleeueth and therefore without trew conuersion or final perseuerance 5. Miraculous faith or a faith wherby miracles are wrought is a sure knowledge by special revelation of Gods will of working some miracle at his request or prediction by whome it is to bee wrought 6. Iustifying faith is that knowledge wherby a man doth strongly perswade himselfe of the truth of all Gods word reuealed vnto him assuring himselfe that the promise of Gods grace through Christ pertaineth vnto him and in confidence of this fauour of God towardes him overcommeth all sorrowe and feare 7. For this confidence of iustifying faith is a motion of our will and heart composed of ioy in the certaintie of Gods present grace towards vs hope of future deliverance from all evill 8. There is therfore no faith but that which is grounded on the revealed will of God 9 The holy Ghost worketh all faith is vs either by the voice of heauenly doctrine or by immediate revelation 10. But wheras it is the wil of God ordinarily to kindle cherish confirme faith in vs by the doctrine of the church all are bound to hearken meditate theron 11. Many hypocrites in the church haue hade temporarie faith historicall faith and faith of miracles is common to the good and evill iustifying faith is in this life giuen onely to all these that are elected to eternall life 12. Iustifying faith doth alwaies comprehend in it historicall faith but is not alwaies
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
good and evill naturally knowne and bread in reasonable creatures in the creation many times after repeated and declared by the mouth of God teaching vs that there is a God and what manner of God he is binding all reasonable creatures to perfect obedience conformity externall internal to that rule promising the favour of God and life eternal to all that performe perfect obedience and denouncing the anger of God eternal punishment to all that are not perfectlie conformable therevnto vnlesse there be granted remission of sins reconciliation through the son of God our mediatour 3 The law of nature before the fal was altogether the same with the moral law of god but the knowlege of God being after the fall obscured in mans minde the lawe of nature is now become only a part of the decalogue or ten commandements being obscure and maimed especially in the knowledge and worship of God for which cause also God repeated and declared againe in his church the whole body of his law 4 Ceremonial lawes are certaine precepts of ceremonies that is of actions and externall solemne gestures or such as must be performed in the publique service of God with observation of the self-same circumstances ordained either to signifie future things or for orders sake 5 Iudiciall lawes concerne the externall defence of discipline according to both tables of the decalâ—gue or concerning civil governmeÌ„t amongst the Iewes that is touching the order duties of magistrates iudgments punishments contracts and differences of being Lord or owner of ought 6 This distinction of divine lawes must be obserued both because of the difference of these laws which being neglected their right force and meaning cannot wel be vnderstood also that we may well iudge and instruct others in the abrogation and vse of the law 7 These are the differences betweene the lawe moral and ceremonial and iudicial lawes First moral commandements or precepts are naturally knowne ceremonial and iudicial are not 8 Secondly moral lawes binde al reasonable creatures ceremonial and iudicial were only prescribed to the Iewes 9 Thirdly moral lawes are ever in force ceremoniall and iudiciall are not 10 Fourthly moral lawes commaund external internall obedience ceremonial and iudicial coÌ„maund only obedience external which notwithstanding must be ioined with internal moral obedience 11 Fiftly moral lawes are general not limited with certaine circumstaunces ceremonial and iudiciall are special that is determined by certaine circumstances 12 Sixtly ceremonial and iudicial laws are types foreshewing some thing moral laws are not types but signified by types 13 Seventhly moral lawes are a principall vvorship of God or the ende of other lawes ceremonial and iudicial owe service to the moral that by them these may the better be obserued 14 Eighthlie lawes ceremonial yeeld to the morall but morall lawes yeelde not to the ceremoniall XVII OF THE VSE AND ABROGATING OF GODS LAW 1 THe ceremoniall and iudiciall lawes of Moses in respect of obedience due to them are abrogated by the comming of the Messias 2 The moral law is abrogated in respect of the curse not in respect of obedience due to it 3 Vses of the ceremoniall and iudicial lawes of Moses partly were partly are these First a schooling or leading vs vnto Christ that is a signifying or shadowing of spirituall and heavenly things in the kingdome of Christ 4 Secondly a distinction of Gods people from other nations 5 Thirdly an execution or putting in practise the law moral which requireth a limitatioÌ„ of many circumstances both in church coÌ„moÌ„weale 6 Fourthly â— testifiâ—ng of our obedience towardâ— God 7 Fiftly the sealing of Gods covenant by ceremonies which were sacramental signes 8 Sixtly a preservation of the Mosaicall policie til Christs comming by iudicial lawes which were the sinewes and forme of the common weale 9 Lastly a confirmation of the new testament by comparing the fulfilling of all things with the types 10 The morall law in time of our innocencie had other vses then now it hath as a perfect conforming of the life of man to GODS will a good conscience and sure confidence in Gods loue favour 11 In this our corrupt nature these vses it hath first a maintaining of discipline within and without the church 12 Secondly an acknowledgement of our sinnes which two vses pertaine vnto all men and are that pâ—dagogie or schooling of the law wherby we are led vnto Christ 13 Thirdly an information to the true worship of God which vse is peculiar to the renued or regetate 14 And these are the principal vses besides which there are also some others as namely a testimony that there is a God what maner of God he is 15 A note of the church which is distinguished by integrity purity of the law from all other sects 16 A testimonie of that excellency of mans nature which was before the fall which is restored vnto vs by Christ 17 A testimony of eternal life wherin the law shall be fulfilled seeing in this life it is not fulfilled and God made it not that it shoulde never attaine its proper and principall end OF THE EXPOSITION AND DIVIsion of the Decalogue 1 THe Decalogue or ten commandements coÌ„taining a summe of the whole law of God are to be vnderstood according to that exposition which hath beene delivered by Moses the Prophets Christ and his Apostles 2 The law of god requireth perfect obedieÌ„ce both inward outward in the mind wil hart actioÌ„s that is in our words deeds and external gestures 3 Our obedience to al the other commandemeÌ„ts must be referred vnto the first because the loue glory of God must be the impulsiue final cause of al our obedience 4 The interpretation of every law must be gathered from the end for vvhich it was made 5 For divers ends one the same vvorke may be coÌ„manded or contained in divers coÌ„mandemeÌ„ts 6 Precepts affirmatiue coÌ„manding do include also the negatiue and prohibition contrarily 7 Some principal kind of thing being coÌ„manded or prohibited other kinds also which are neere like vnto that are vniversally commanded or prohibited 8 Where the effect is commanded or forbidden there likewise we must vnderstand that the cause is also commanded or prohibited 9 With the relatiues their correlatiues also are coÌ„maÌ„ded becaus the on caÌ„not be without the other 10 There are two tables of the decalogue the first coÌ„priseth in 4. coÌ„maÌ„dements certaine duties to bee performed immediatly tovvards God the second teacheth in 6 coÌ„mandemeÌ„ts what duties must be performed towards our neighbour immediatlie but towards God mediatly that is towardes our neighbor for the coÌ„mandement glory of God 11 The precepts of the second table yeeld place vnto the precepts of the first 12 That is the truer divisioÌ„ of the decalogue which reckneth the second commandement of images the tenth of concupiscence OF THE FIRST COMMANDEMENT 1 The first table giueth precepts of duties toward God the
much disabled as also because if I were furnished with gifts of vtterance which in my selfe I acknowledge to be very slender yet nowe the waight of this vvorke the scantnesse of time and vehemencie of my griefe haue debarred me all vse and practise of them Wherefore I would indeede haue perswaded some others of our colledge to take some paines in this matter thereby to ease mine owne study and sorrow but they excused themselues vvith the publique griefe and their owne most affectionate heavinesse And must wee then needes neglect the commendation of that sacred soule if in this publique calamitie of the Church and our schoole wee giue our selues wholy to mourning and lamentation But that perhaps wil seeme an vndutiful nicenes teÌ„dernes to such as know not the vehemeÌ„cie of our griefe Besides to vse the words of S. Amb. though it do but increase our griefe to wright of that which grieveth vs yet because coÌ„monly we content our selues with the remembrance of him whose losse we lament for thâ—â— in wrighting a whilest that our mindes by meditation are wholy fixed on him wee imagine him to liue in our discourse it is a thinge that must be done except we will be thought to haue buried in silence the memorie of a pledg so well deseruing and to haue vouchsafed him no honor or els to haue avoided all incitemeÌ„ts to greife wher as for the most part to greiue is the especial comfort of such as are greiued Shall we then differ this commendation any longer no truelie but rather let vs stirre vp your mindes to maintaine his memorie both now to al posteritie hereafter for as Nazianzen saith good men ought to be especially remembred and they whose memorie is godlie and pâ—offitable But stay then am I the boldest of this companie of professors not so But perhappes I am the most officious and forward to shew my dutie truelie neither am I so greedâ—e of the glorie of this actioÌ„ that I could finde in my heart to snatch it from others by prevention How then am I belyke the most vnwise of all others truelie I do not arrogate to my selfe any great wisedome onely I hope this my dutie shal be without offâ—ces with thought hereof I am much comforted But what mooued mee aboue others to take vpon me the penninge and pronouncing of this oration Because of dutie one of vs must needes haue done it that which was a dutie in all greife excused in other and might as well haue done in me had not very necessitie not onelie required but also euen exacted it at my handes For first I owe as much to the memorie of that iust man my good fellow-professor as others doe namelie an honorable remembrance of him Moreouer I owe so much dutie and more to this our Schoole which may iustly callenge my diligence as well in this as in other causes Lastelie I shall hereby provide both for the publique good and also for mine owne credit for otherwise who would not be readie to obiect against me that sayinge of Sophocles Alasse how soone thanklesse posteritie Leaues to retaine a dead freindes memorie But these learned and iudicial men herepreseÌ„t may in the common heauinesse make this benefit that they perswade themselues they may shift of the burden of this exercise without preiudice of their credit as for me the necessitie of my place enforceth either to prouide some other who will and may better discharg it then my selfe or els to submit my selfe to the hazard of your censures The waight of my other affaires do ouermuch distract me the conscience of mine owne weaknes doth amaze mee the worth and greatnes of the thinge it selfe deters me All this notwithstaÌ„ding the authoritie of this schoole preuaileth ouer mine affaires good ensample and publique paterne of the church forceth my conscience and necessitie it selfe doth thrust me forward setting aside respect of the worthe and maiestie of this subiect to say some thinge therof in this assemblie Trusting therfore to your courtesie and indifferencie worshipfull and worthie auditors first I desire entreate you to heare favorably this my oration no way matching I confesse that matchlesse mans desertes or your expectation or mine owne duty but onely fitting my poore mediocritie then that you woulde vouchsafe lovingly to excuse mee plucking onelie some few fruites from that most rare and sacred tree if I neither flourish out this picture with those curious colours nor furnish out this table with those diuers and daineâ—iâ— dishes which that rich store house might afforde but rather supplie what mine ignorance hath omitted and pardon both for shortnesse of time and vehemencie of griefe whatsoever I shall happen to speake vnadvisedly For in that man I purpose not to speake of that wee admired whilst it vvas present and now want being absent for I neither know nor can reckon al nor of many such things as I know and haue much thought of for even that also were almost infinite and would seeme incredible to manie but I intend in few words to lay downe a briefe of those vertues and good giftes which heretofore wee haue all seene and whose losse wee now lament and to shaddowe out vnto you the damage redounding to vs all by the vntimely death of that man of fame that by this fiâ—e wee may bee inflamed to strong faith and serious repentaunce and more and more frame our selues to imitation of this worthy witnesse and valiant champion of CHRIST IESVS Zacharie Vrsine was borne at Presâ—aw of honest parentage by discent in the yeare of our Lorde 1536. Hee was naturallie for constitution of bodie strong but more strong of minde and courage especiallie after there had beene ioyned to the goodnesse of his nature artes and sciences and other most excellent and heavenlie giftes qualities But touching the giftes of his body we shal not neede to speake much considering that some of them are indifferentlie common to all men others besides men are also incident vnto beastes For although in themselues they be coÌ„modious and such as every man may wel wish to further him in laudable attemptes yet they make nothing to the true glorie and commendation of those in whom they are found wherefore I am resolved to giue vnto him his deserued commendation not as he was man but a most absolute Divine But touching the vertues of his mind which by consent of al good men deserue of themselues to be desired and possesse the perpetual fruit of true glorie what shal I saie whence shoulde I beginne or when should I end if I should endevour to speake all that might be said of this most holie choice vessell ordained to the glorie of his maker I should sooner want time then matter in so iust a cause Nowe then I see well what I haue to do I must prescribe vnto my selfe certaine limites bounds beyoÌ„d which would I never so faine I may nor stray that so both I may promise to
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