eternal defending his church accusing discovering the malice of his enemies repressing punishing theÌ„ both now and in the finall delivery of his church from all evils And all this manger the gates of hell he doth partly bring to passe and partly testifie by the vnworthy simple mouthes of meÌ„ as it is said 2. Cor. 10. v. 4 The weapons of our waâ—farâ— are not carnal but mighty through God to cast dovvne boldes casting downe the imaginations and eveâ—e high thing that is exalted against the knowledge of God and bringing into captivity every thought to the obedience of Christ And having ready the vengance against all disobedience when your obedience is fulfilled As therefore the basenesse of the vessell doth not preiudice the preciousenesse of the merchandize therin conteined so neither must you disdaine the meanesse and infancy of him that delivereth this doctrine vnto you as derogatinge ought from the weight of those reasons which shall be alleadged to perswade you to the seriouse studie of Christian religion But purposing forthwith to recite some of them I find my selfe so plunged in the depth therof that I can hardely resolue where to beginne Yet because I must of necessitie handle some of them let that be the first which should be the rule of all our actions studies namely the will of GOD reuealed in his word For we now conferre togeather which are fellow-citizens of the church Knowing for certaine that the bookes of the Prophets and Apostles are sure interpreters of Gods will and purpose In them are preceptes everie where delivered and repeated commaunding without exception to search know the doctrine therein conteined This is that precept of the sabaoth deliuered in the ten commaundements this is that whereof our sauiour saide in the 10 of Luc. 42. v. that one thing was necessarie This is that wisdome whose knowledg he saith is eternall life this Dauid commeÌ„deth as in many other places so in the first psalme where he layeth downe as it were a breife therof But this our heauenly father mercifull to mankinde carefull for our saluation thought not sufficient he added therefore a peculiar charge of proposing a suÌ„me of this doctrine vnto all especially the younger sorte this is that which wee terme Catechizinge As Deuter. 4. 9. Thou shalt saith he teach thy sonnes And Deuter. 6. 11. Lay vp these wordes in your heartes in your mindes and hange them for a signe in your handes place your eies thereon Teach thy children to meditate in them when thou sittest in thine house waâ—kest in the waie when thou liest downe when thou rizest vp Thou shalt wright them vpon the postes and dores of thine house that thy daies and thy childrens daies may be multiplied in the land Here we see parents those which are â—nsteed of parents are commaunded to teach prouide that there be teaching the yonger sort to learne both sorts daily to inculcate repeate meditate vpoÌ„ this doctrine Now whereas he will that this doctrine should be deliuered to our children alwaies placed before our eies it is plaine that he requireth breuitie and perspicuitie that is a catechisme or shorte summe of Christianitie with an exposition neyther tediouse nor difficult So Paule 2. Tim. 1. v. 13. Keepe the trew paterne of wholsome words which thou hast heard of me in faith and loue which is in Christ Iesus Heere together with the definition of our Catechisme we haue the exercise and practize therof commaunded This trew paterne wherof the Apostle speaketh doth signifie trew sentences of each parte of this doctrine breifly and orderly comprized as it were presented to our view with a forme of teaching and speaking that is proper plaine and sutable to the wrightinges of the Prophets Apostles Wherupon he nameth them wholsome wordes deliuered by himselfe in faith or concerninge faith and loue which is in Christ that is in the acknowledging of Christ as euerie where he reduceth all pietie religion to faith and charitie The Catchisme therfore is a suÌ„me of the doctrine of faith and loue in Christ deliuered by the Prophets and apostles Or A summe of Christianitie breifely orderly and plainely comprized For we must not deuise a doctrine of our owne but of necessitie referre our selues as it is said Esai the 8. v. 20. to the lawe and to the testimonie But hereunto also must be added an exposition to vnfolde truely the partes and method and to interpret plainly the wordes and phrase This reason alone might be sufficient to stirre vp meÌ„ not prophaÌ„ely minded to the study of this heavenly doctrine For to such the wil and commandement of GOD is sufficient though there were no other reason besides But since it hath pleased our merciful God to yeeld vnto our weaknes some reasons why he hath giuen vs this commandement it behoueth vs to consider of them with all reuerence Now God teacheth vs that we must therefore learne this doctrine because by knowledge thereof no other meanes he purposeth to convert saue all those who through age are able to vnderstand and amongst theÌ„ such as shal be heires of eternall life It is a confident strange saying of Saint Paule Rom. 1. 16. The gospell is the power of God vnto salvation to every one that beleeveth And 1. Cor. 1. 18. For the preaching of the crosse is to them that perish foolishnesse but to vs which are saved it is the power of God And in the same chapter the 21. v. It pleased God by the foolishnesse of preaching to saue them that beleeue But this opinion as it is delivered confirmed by many weighty testimonies of the holy Spirit so it is very forcibly impugned by the Devill For the Father of lyes seeing that this paradox of the foolish preaching of the crosse did not a little possesse the mindes of men tooke occasion to incite brainsicke heads to say that this our teaching was in no wise a meane to convert soules but that God without meanes did imparte and communicate himselfe to vs and that we did but make an idoll of our own words and here they power out wonderful words seeming in shew very glorious But harken I pray you and consider vpon what grounds they stand God say they needeth not at all this voice of ours either ministry reading or meditation to convert men therefore he vseth no such meane neither is the learning therof necessary to salvatioÌ„ Now therfore I speake to you which are children is there any amongst you of so shallow and childish conceite which will not skorne him that shal reason in this sort God by his omnipotency can easily bring to passe that a man without bookes or teachers or study may become learned as the Apostles others in the primitiue church did speake with tongues which they neuer learned he can make the earth fruitfull without labour of the husband-man
published abroad in the Apostles writings the forme and manner of confession of Christ and Christian Religion beeing proportionably applyed to that which GOD had revealed in every age Further that this our custome of teaching which we call Catechisme was practised both in the Primitiue Church and in the Apostles dayes Paule witnesseth Romaines 2. verse 18. where hee tearmeth the Iewes instructed in the lawe from then childehoode and Galat. 6. 6. where he saith let him that is taughte in the vvoorde make him that hath taught him partaker of all his goods Luke also in his 1. Chapter verse 4. That thou mightest acknowledge the certainetie of those thinges vvhereof thou hast beene instructed For as much then as these testimonies are such as deserue to be preferred before all others whereas the Authors of them immediately followed the Apostles times I therefore instaÌ„ce in no one example supposing it to be generally knowne out of the commoÌ„ histories I rather adde this that if the primitiue Chruch being yet in her infancy did with so great coÌ„tancy obserue and retaine this custome forme of instruction established as we see not by the counsel advice of man but the deepe wisedome and provideÌ„ce of God how much more ought we in this doating age of the world in which the church is ready to giue vp the ghost the light therof being extinguished loathsome darkenes more and more ready to overshadow the whole world how much more ought we I say adde vnto the small measure of our diligence in maintaining advaÌ„cing the doctrine of the church rather theÌ„ detract any the smallest portioÌ„ thereof For this is that age of which it is spoken Mat. 24. v. 23. Then if any shal say vnto you Lo here is Christ or there beleeue it not For there shall arise false Christs and false Prophets and shall shew great signes and wonders so that if it were possible they should deceiue the very elect And Paule at large discourseth 1. Tim. 4 2. Tim. 3. Peter also in his 2. Ep. 23. c. of the iniquity danger of these last troublesome time by the illusioÌ„s of the Divel wrought by the hands of those false prophets his supposts proctors Now these predictioÌ„s of the miseries which are to befall these later daies are written revealed vnto vs not only for our coÌ„lolatioÌ„ coÌ„firmatioÌ„ in the truth faith of Christ but to be a spur vnto vs that we coÌ„tinue 〈…〉 and careful to provide such weapon furniture as is requisite to the beating downe and razing to the ground the bulwarkes of all errours For thus beginneth Christ this dolefull prophecy Take heed that â—o man deceiue you Let vs therfore thinke it necessary not only for them to whom is or here after may be committed the charge of preaching teaching in the Church but for every particular man also which desireth to be saued to haue a true concerte and opinion of every point of Christian Religion grounded and deepe rooted in his heart to be fenced and fortified as strongly as by all meanes he may against sectes and heresies that they who haue received commission of governing and teaching in the Church ought with great paine and travell either themselues teach instruct or take care that they who are committed to their cure and charge be taught and instructed in al these vnlesse they had rather as vnfaith full and carelesse stewards and dispensers of the word giue an account of the destruction of their flocke Wherin the entire good affection of your parentes is worthy high commendation in that they haue taken especiall order for your daily instruction in the principles of religion not at home only in their private houses and Churches but abroad also in publike and free schooles For they well perceiue what ignorance then ensued and how wide a gate was then set open vnto the Divell to intrappe all men in these groundes of doctrine when first the custome of the primitiue church in teaching requiring againe the points of Catechisme at the handes of the Catechumeni began to be slacked and in the end finally decaied and in place therof the vaine and childish spectacle of Popish confirmation succeeded They well foresee that as great mischaunces or greater then these are like to betide vs vnlesse God in mercy looke on vs and in time visite vs. Then which danger as nothing can fal out more dreadfull and lamentable to the godly so the godly and religious can inuent no greater ioy and comfort vnto themselues then to be able assuredly to promise vnto themselues that their children childrens children shall long time after their decease enioy that blessed light of the truth which shineth among vs. Wherfore if we be not vtterly bereft of all humane affections and waxe not cruell against those who loue vs rather then theÌ„selues let vs endeuour by all meanes not to frustrate through our retchlesnes this their good hope conceiued and annihilate their earnest harty desires but let vs togither with them present our selues thankfull vnto God who purposing to gather vnto himselfe out of this scoÌ„be of the world an everlasting church by causing the Sun of this Gospell to retire backe and shine in our heaâ—tes hath so chased awaie the cloudes and darkenes of the kingdome of Antichrist that no man vnles wilfully shutting his eies and stopping his eares he resist Gods truth disclosed vnto him cannot but perceiue and cleerly see the diuell vnmasked of those visardes of deceipt errour wherin he vauÌ„ted himselfe blinded the world Which if we shall performe Christ the sonne of God shal coÌ„tinue vnto vs al his benefits in former times and heape daily new blessinges on vs according to his promise To him which Hath that is to him which hath a desire of proceeding iâ— shall be giuen But if we doe otherwise the paines which are threatned in the coÌ„trary doome shal overtake vs From him which hath not shal bee taken away even that he hath The Scriptures themselues and the histories of all times cry and thunder out in our eares Gods iealousie in not being able to endure the contempt of his Gospell revealed Esay complaineth They haue cast of the law of the Lord of hosts and conteÌ„ned the word of the Holy One of Israel Therefore is the wrath of the Lord kindled against his people and he hath stretched out his hand vpon them and hath smitten them And Amos threatneth Beholde the dates come saith the Lord God that I will send a famâ—â—s in the land not a famine of bread nor a thirst for water but of hearing the word of the Lord. And they shal wander from sea to sea and from the North even vnto the East shall they runne to and fro to seeke the worde of the Lord and shall not finde it Behold we see the Israelitish nation which God had enriched with so honorable titles and priviledges and made
and naturally he is so but because from God there is giuen vnto him infinite power maiestie glorie and all giftes of the holy Gost without measure But this accidentall bestowing of the deitie and all properties therof did not make Christ properly and naturally God but onely by divine grace or God improperly so called because he is not the naturall deitie of the worde but a certaine participation thereof with force and efficacie But therfore was it obiected by trew Christians against the Arrians that they ouerthrew the trew and eternall Deitie of Christ because they did not accoumpt him God by nature but onely by participation of dignitie and maiestie through grace Seeing therefore the Vbiquitaries only of equaling our Immanuel to God by participation of proprieties do take awaie his trewand eternall deity we do with good reason condemne and detest this doctrine of theirs as blasphemoâ—ie and hereticall This their owne wordes and sentences do witnesse as Brentius in Recognie Pag 20. Iacob Andr. Thes 20. disputation Tunigeus Item Thes 25 26. Et Apolog. Ingolstad 26. Where it is gathered that the opinion of the Vbiquitaries of the deitie of the man Christ is all one with that of the Arrians and Antitrinitaries that is that by all these he is accouÌ„pted not God by nature but onely by grace of participation a new temporarie created and adoptiue God Which if it be trew Christ shall not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God maÌ„ but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Divine man such as also he is accouÌ„ted by the Vbiquitaries who at witnesseth Seruetus in his first booke De Trimitate say that God may coÌ„municate vnto man the fulnesse of his Deitie giue vnto him his Diuinitie maiestie power and glorie Which blasphemie being the same both we vtterly hate and detest Argum. 3. Nâ—storius taught that God which is the word vvas vnited vnto man onlie by participation of equalitie in maiestie honour power vertue and operation And that the difference of the wordes dwelling in man assumed by it and in other saintes consisteth in nothing but in the verie gifts and graces bestowed on man by God This also the Vbiquitaries teach because they say there is no differeÌ„ce betweene the dwelling of the Deitie in Peter and Christ except such as is taken from communicating the giftes and properties of the Deitie maintaining that in this respect the manhoode asâ—umed by Christ is God because the Worde doth nothing without it but al things by it And this is nothing els but to make the maÌ„ Christ to be God onlie by accident Wherfore the opinion of the Vbiquitaries is al one with that of the Nestorians Tertullianus 〈◊〉 de Trin. pag. 610. If Christ be oâ—lie â—â—an howe is hee present wheresoever hee is called vpon whereas to be present everie where is not the nature of man but of God By this sentence isâ— felled the Vbiquitie of the humane nature in Christ Obie But the vnion of the divine and humane nature in Christ is inseparable Therefore wheresoever his divine nature is there also is his humane nature Ans It is true that the vnion is inseparable for the worde neuer forsaketh the nature once assumed But the vvord is not so in the humane nature as a soule encloased in our bodies For wheresoever are our bodies there also needes must be our soules and the soule once without the bodie is not present with it But the word is not so in the man Christ but is so inseperably and personally in the humane nature that withall it is without the humane nature in all partes of the worlde by â—eâ—letion or filling everie place and in the godlie and Angels by speciall presence For the personal vnion of two natures overthroweth not the generall action of the presence of his maiestie nor hindereth the speciall action because the word is effectuall in the faithfull and regeneâ—ate RVLES AND AXIO MES OF CERTAINE CHEIFE POINTS of Christianitie Proposed by Vrsmus to be disputed on publiquelie partly in the Vniversitie of Heidelberg partlie in Collegio Sapientia OF THE DOCTRINE OF THE CHVRCH 1 THe doctrine of the church or Christian religion is a doctrine of Gods law and the Gospell of Christ perfect and incorrupt as it is deliuered in the bookes of the Prophets Apostles by which alone God leadeth men to eternall life 2. The whole doctrine of Christianitie is conteined in these two partes the lawe and the Gospell 3. The foundation of Christian religion is the Decalogue or ten commaundements and the articles of our faith rightly vnderstoode 4. Which is all one if we say the foundation is the doctrine of Gods nature and will 5. Paule also meaneth the same 1. Cor. 3. WheÌ„ that the foundation is Christ 6. The church must needes knowe difference between the doctrine delivered vnto it by God and that which is deliuered to it by religion of other nations 7 The first difference is that the gospell of Christ is only knowne in the church other sectes are altogither ignorant thereof All heretiques mainetaine errors either touching the son of Christ or concerning his office 8 The second that the church retaineth the whole doctrine of Gods law other sectes are ignorant of the first table of the lawe and in the second obserue only some parte touching externall discipline 9 The third that the church learneth the knowledge and worship of God out of his whole word and out of that alone neither taking ought from it nor adding to it as for other religions they doe not only cast away the greater parte of Gods truth but also vnto the final portioÌ„ of law which they retaine adde idolatrie granting and approving manie thinges repugnante to the second table of the decalogue 10 Even the trewest philosophie must be discerned from the doctrine of the church for trew philosophie comprizeth onely that parte of this doctrine which the second table commaundeth as for the whole entire loue of our neighbor of that it teacheth vs nothing framing to it selfe an idol insteede of the true God erreth much froÌ„ the trew worship of the trew God 2 OF HOLIE SCIPTVRE 1. The summe of holy scripture is conteined in the decalogue and creede 2. Which is also manifest because it is all conteined in the lawe and the Gospell 3. For what soeuer is there in conteined eyther it concerneth the nature or will or workes of God or the sinne of deuills and men 4. The wil of God coÌ„sisteth in precepts threats and promises 5. The workes of God are eyther his benefites as the creation preseruation and gouerninge of al things the collecting vphoulding his church by the mediation of his sonne oâ— his iudgments as the punnishments of offenders 6. Of all these we are taught either in the law or in the Gospell or in both 7. The same is plaine by the division of the whole scripture into the new olde Testament or couenant 8. For this word couenant doth
signifie that in scripture we are taught that GOD promiseth or performeth vnto menne either before or since the manifestation of Christ in the flesh and what he requireth againe of them and for what cause 9. Which also the scripture intendeth professing to teach Christ 10. For whatsoeuer is therin deliuered eyther it pertayneth to the trew knowledge of Christs person or his office 11. The differences betweene the doctrine delivered in scripture and the religions of other sectes are these First in the doctrine of the trew church is taught the whole Gospell of Christ but other religions either knowe it not at all or to their owne errours ioyne some part thereof whose vse they neyther know nor conceaue 12. Secondly in the doctrine of the Prophets Apostles is delivered the whole lawe of God that rightely vnderstoode other religions cutt of the cheife points therof namely the trew knowledge and worship of God or the first table of the commaundements and the internall and spirituall obedience of the second table retaininge onelie a parte therof namelie the precepts of Disciplines or externall and civill duties towardes men 13. But though even they also doe boast and glorie of the trew God and his worship yet doe they erre from him for 3 causes First because naturall testimonies are not sufficient to the knowledge of the trew God Secondly because vnto theÌ„ men ioyne many errors of their owne Thirâ—ly because for want of the light of Gods worde they vnderstaÌ„d not even those thinges which in word they truely professe but corrupt them with an evill interpretation 14. Either they commaund onely so much touching affâ—ections and inclinations disagreeing with the secoÌ„d table as may serue to bridle them which is but a parte of this doctrine or they doe accuse and condemne all or els they doe not so much accuse and condemne them as doth the doctrine of the church 15. Other sectes admit approue some things against the externall obedience of the second table God by his iust iudgment giuing them over into a reprobate sense 16 We pronouÌ„ce the doctrine of holy scripture to be true not for the authority of the church but because we know it was delivered vnto vs by God 17 That it is from God we know by testimonie of the holy Ghost in the hearts of the godly by our deliuerance from sinne and death whereof this only religion doth assure vs by the puritie integritie of the lawe which is founde onely in the church by the prophecies and the fulfilling therof by miracles proper only to the church by the antiquitie of this late vpstarte newnesse of others by the consent and agreement of everie parte in this doctrine and the disagreement in others by the hatred of Satan and all the wicked against this doctrine by the miraculouse preseruation defence therof against the Diuell and the worlde by the punnishmentes inflicted vpon the enemies therof by the constancie of martyrs and confessors who had sure comforte euen in death by their holy life by whom it was deliuered and spread abroade 18. No opinion of God or his will and worship must be receaued which is not set downe in scripture we must so faâ— giue credit to other doctors of the church as they confirme their doctrine out of the prophets and apostles 19. This is not only proued by testimonie of holie scripture whereby we are commaunded in cases of religion to depende on it alone but also by the nature definition of faith and the worship of God both which must needes be grounded on Gods worde also by the perfectioÌ„ of this propheticall apostolicall doctrine and by the diverse callings of Prophets apostles other doctors teachers of the church 3. OF THE CERTAINETIE AND AVTHORITIE OF HOLIE SCRIPTVRE 1. It is certaine that onely this doctrine of religion which is coÌ„teined in the bookes of the prophets apostles is deliuered by God himselfe doth not only nor principally relye vpon the authoritie of the church but most especially vpon the testimonie of God the scripture it selfe 2. The first and principall argument wherby this authoritie of holy scripture is established amoÌ„gst vs is the witnesse of Gods holy spirit in the hearts of the faithfull 3. This witnes as it is peculiar to the godly so it only causeth vs in true faith to embrace the doctrine of the prophets apostles all the rest may be vnderstood even of them which are not regenerate and do indeed conuince or forceablie perswade vs of the truth of this doctrine but except we haue also this witnesse of the spirite they can neuer moue our mindes to embrace and giue credit to them 4. The seconde argument is because this doctrine only sheweth men the causes of evill deliuerrance from sinne death agreeing with the perfect iustice and goodnes of God and also satisfying our consciences 5 The third because only the doctrine of the prophets and Apostles retaineth Gods law entire pure but all other Religions frame vnto theÌ„selues Gods and their worship without any authoritie from God and approue many things contrary to the law naturally knowne vnto vs. 6 The fourth because history and experience doth witnesse that the eveÌ„t hath answered those predictions which haue beene heere and there set downe in scripture 7 The fift is the miracles added to this doctrine 8 The sixt antiquity because this religion vvaâ— the first and hath continued the same from the beginning of the world vntill this day 9 The seventh the consent and agreement of all parts of this doctrine betweene themselues which is not in other religions 10 The eighth is the hatred of Satan and all the wicked against this doctrine 11 The ninth is Gods preservation and defence of this doctrine against all his enemies 12 The tenth the punishment of such enemies as persecute or corrupt this doctrine 13 The eleventh the constancy of Martyrs and confessors Tertullian The bloud of Martyrs is the seed of the church The Martyrs of the church differ from othersâ— in multitude 2 in alacrity cheerefulnesse in vndergoing dangers death it selfe 3 the defenders of wicked doctrine suffer when they are convicted of errors but the godlie are by tyrannicall force carried awaie to punishment 14 The twelfth their holinesse of life by whom it was delivered and spread abroad farre exceeding the vertues of heathen men and such as followed other religions 15 Seeing therefore this only doctrine of religion is true and Divine no opinion can binde our consciences to beliefe or obedience which is not established by testimonies of holy scripture rightly vnderstood but no opinion disagreeing therewithall is to be so much as receiued OF GOD AND THE TRVE KNOWledge of him 1 MAn being destitute of the true knowledge of God is most vnhappy 2 It is no true knowledge of God which agreeeth not with Gods own opening of himselfe nor is ioined with true loue and feare of God 3
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
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