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
these and other such like sentences we vnderstande that it is a true saying which Dionysiâ—â— falsly sirnamed Areopâ—gita but indeed supposed to be of Corinth doth attribute to the Apostle S. Bâ—rtolme The gospell is short and long The shortnes thereof is manifest excelling therein the lawe of Moses and this ought and may be rooted in every of our harts and minds which is the reason why a briefe of the gospell is so often deliuered repeated by the Prophets and Apostles But the wisedome of the gospell will far more hardly bee sounded and searched through all eternity then that of the law But knowing for certainty that we must in this mortality begin our eternal life for we shal be cloathed vpon our cloathing if we be not found naked the nature of true conversion is never to suffer those which are conuerted vnto God to rest in their race but kindleth in them a perpetuall desire of of proceeding Therefore is that commaundement giuen in the 2 of Peter 3. 18. Increase in grace knowledg of our Lord sauiour Iesus Christ Ephes 2. 19. Now therefore yee are no more strangers but Citizens with the saintes of the houshould of God And ar built vpon the foundation of the Apostles Prophets Iesus Christ himselfe being the chiefe corner stone in whome all the building coupled togeather groweth vnto an holy temple in the Lord. And Marc. 9. 24. He prayeth Lord I beleeue but helpe thou mine vnbeleife And Luc. 17 5. his disciples pray Lorde encrease our faith The godly are saide and commaunded to goe forwarde do also pray themselues that they may goe forwarde They are not therfore of that sort of men which haue no desire to go forward Yet must not such be discouraged who finding in themselues lesse light vigor do with true greife of hart acknowledge and bewaile their weaknes and curruption For thus saith the eternall father of his son Esay 42. 3. A bruized reede shall he not breake the smoking flax shall he not quench And the son of his father M. 18 14. It is not my fathers wil that any one of these litle ones should perish himselfe of hiÌ„self Ioh. 6. 37. Al that the father giveth me shal come to me and him that coÌ„meth to me I cast not away Wheresoever is vnfeigned godlines that coÌ„meth from God and is by him furthered and there vnto are linked by the indissoluble bande of Gods truth all the blessings of the gospell which are eternal and without repentaunce For did not the certainety of our faith and salvation depend vpoÌ„ the free mercy of God alone whereby he receaveth into favour all such as beleeue and not vpoÌ„ degrees of our renuing ameÌ„dment our coÌ„fort God knows were built but on a weake foundation HeÌ„ce may be gathered three trials of a Christian man first the embracing of this foundation secoÌ„dly a desire of going forward which two include every of vs vnder the vniversall promise of eternal salvatioÌ„ thirdly this comfort that for difference or inequâ—lity of giftes degrees we shall not be câ—st of and suffered to perish which comfort must be opposed to the griefe conceâ—ved â—pon our owne vnworthinesse These 〈…〉 can neuer be separated hath Saint Pauls comprised in 1. Corinth 3. ca. 11. v. saying Other foundation can no man lay then that which is laid that is Iesus Christ And if any man build on this foundation gold silver pretious stones timber hay or stubble Every mans worke shal be made manifest but he shal be safe himselfe neverthelesse yet as it were by the fire By this therefore which hath hitherto beene spokeÌ„ it is manifest that Gods commaundement and each mans particular salvation exhorteth and bindeth al meÌ„ and amongst them the younger sort which are a great part and seminary of the church to learne aslone as their yeares will permit this foundation of Christian doctrine which most grauely and severely admonisheth all such of this parte of their duty who take vpon them the charge of instructing youth For both teachers learners are all debtors of diligent serious care of preseruing pietie religion debters not vnto our selues only but to as many as are oures and belong any way vnto vs yea and to all succeeding posteritie For wee see by daily experience how easily in small processe of time manifolde defacings corruptions and at length finall vtter abolishment overtaketh that religion and doctrine the summe whereof is not breifely and perspicuously set downe knowne in publique daily repeated beaten as it were into mens vnderstandings Neither are we ignorant of the common prouerbe how the caske or barrell reteineth still the sauour and smell which it first receiued be it good or ill Whereas then for the most parte the evill we learne taketh such deepe roote in vs and cleaueth so fast vnto vs and youth not being daily instructed and trained vp vnto pietie threatneth a barbarous contempte of God and profaning of religion to ensue in time to come againe wheras scarcely by the greatest endeuour and continuall care of gouernours we are wonne to any good no man of discretion and iudgement but will grant that it is wisedome our duty to atteÌ„pt betimes so weighty and difficult a matter The institution therefore of Catechisme is not only necessary for preseruing pure sincere doctrin with vs our posterity after vs but in regard of youth to whoÌ„ as hath already bin proved it is to be imparted because it is framed fit for their capacity For if it be wel said of other arts wherin this age is to be informed In al thy precepts vse such brevity that intelligeÌ„t wits may sone coÌ„ceiue faithfullie preserue them in memory how much more is shortnes and plainenesse to be affected and practised in this heavenly wisedome so strange vnto mans vnderstaÌ„ding especially whereas the testimonies of holy Scripture ratifie and confirme our experience herein saying Every one that vseth milke is inexperte in the worde of righteousnes hee is a babe But strong meate belongeth to them that are of age Therefore both the Apostle Paule thus intimateth and signifieth vnto vs his maner of teaching I gaue you milke to drinke and not meate for yee were not yet able to beare it neither yet now are yee able For yee are yet carnall and since the first preaching of the gospel in the church some notable argument or subiect of doctrine short and pithy plaine and easie hath beene extant and derived vnto posterity Insomuch as certaine compendious summes delivered by Gods owne mouth seeme to bee of equall growth and continuance with mankinde both of the law as If thou continue righteous thou shalt be accepted and also of the Gospell as The seede of the woman shall breake the head of the serpent So not long after the promise and the covenant was repeated vnto Abraham Finally in processe of time certaine briefe Articles were
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
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
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
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
famous and glorious over all the kingdomes of the earth for the many strange eventes and wonderful miracles shewed amongst them behould wee set this 〈◊〉 natioÌ„ now grown base coÌ„temptible troden vnder foot of the very out casts of the earth and in the very mid-day and noone-light of their prophecies so bestiâ—lly and blockisâ—ly blind that the consideratioÌ„ of this their example is able to moue and stir vp evil men I say not vnto laughter or indignation but rather to stâ—â—ke into their harts a dreadfull horror of the like iudgement Nowe that the contempt and neglect of sound doctrine touching God and our salvation is the cause of so great mischiefes miseries wee haue for testimony the voice of the prophets and of Christ himselfe Ioh. 3. 43. I am come in my Fathers name and yee receiue me not if another shall come in his owne name him will yee receiue I omit the rehearsall of other examples that one of the late most flowrishing and happy kingdome of England I will touch in a word not only because the example is exceedinge lamentable but because also there is none so very a childe in all this Auditory in vvhose time it chaunced not For of late yeares that kingdome and Countrey of Englande beeing endowed and beautified with the profession of the Gospel in the happy Reigne of King Edwarde the VI. the Churches and schooles of learning being nobly â—ounded honorably enriched religiously ordered the king himselfe though but 16. yeares of age yet so farre aboue the hope of his yeares indued with such singular piety â—dmirable learning and all Princely vertues that in all that glorious kingdome nothinge might seeme more glorious then the king and governour himselfe that kingdome of late yeares was inferiour in perfect happinesse to no nation of the earth But â—o on the suddaine through the vntimely decease of that most noble Edward a Prince of so great hope the Popish tyrannicall dominion reentered this kingdome and tooke ful possession thereof wasting and spoiling with imprisonments banishments fire and sword the most famous churches of that Realme taking some of the best renowned for learning and integrity of life without all respect either of age sexe or dignity and torturing them with fiery flames and other punishments of like barbarous cruelty and scattering and dispersing others towardes all partes and corners of the earth It is now the fifth yeere since this scourge these calamities haue leine heauy on this land and oppressed the same I rather acknowledge and bewaile our owne offences then take on me to censure the defaulteâ— of others Howbeit the report of English exiles is yet 〈◊〉 in mine eares wherin they much complained of and bewailed the ingratitude security loathing of the Gospell which had overtun their whole countrie And do we then seeme to regard our good estate we enioy more theÌ„ they I would we did When Pilate had mingled the bloud of the Galileans which he slewe with the sacrifices Vnles yee repent saith Christ yee shall all perish The tumultes and downe falles of Empires and kingdomes wherwith the church is shaken are open conuersant before our eies and threateÌ„ and menace vs some bitter scourge The Turkish cut throtes gape on vs ready to dâ—vâ—ur vs striuing by maiâ—e force to take Christ from amoÌ„g vs and by â—nâ—rusion to seate their profane Mahomeâ—â— stâ—ede of Christ in our churches of whome reporte goeth that they daily withdrawing Chritian youth vnto their bâ—asphemouâ— filthy Paganismâ— and sheading and suâ—king the bâ—oud of our aâ—â—es and kinsfolke threaten and attempt farther irruptions and inuasions on our boâ—ders That execrable sincke the Courte of Rome curseth and banneth vs crying out Away with vs that wee may be rooted out from of the earth heresies dâ—ily bud and blossome both within and without the Church and the erroures and corruptions of truth crept into the Church are beyond all number And verily nowe is that time when vnles the Lord reserue a â—eede vnto vs nought remaineth but that we should become as Sodom and Gomorrah O then let vs not be so iron harted let vs not be so bitter enemies of our owne soules that we regard not these Gods merciful visitations and threatnings of more sharper iudgements to ensue O let vs seeke the Lord while he may be found let every one take caâ—e of his owne salvation and beare in minde whatsoeuer thinges concerne the same so that if the frame of nature should on a suddaine be dissolved we may be ready cheerefully to meet the Lord in the aire this comming in glory These things which I haue hitherto spoken coÌ„cerne all in generall but more particularly vs that professe the studies of learning For it is the common consent of all that ever either founded or governed schooles or euer were conversant in them or would that others should frequent them that they who are here brought vp shoulde become not only more learned but better maÌ„nered also then other men Which trueth being so evident they describe a schoole to be A company appointed by GOD of such as teach and learne sciences meete necessarie for mankinde both touching God and other good things that the knowledge of God amoÌ„gst men be not cleane abolished that the Church be continued and preserued that manie may be made heares of life eternal that discipline be maintained and that men may enioie other honest commodities issuing out of the artes We therefore shoote wide and misse much of the mâ—â—ke we aiâ—e at vnlesse we holde it for certaine and true that our earnest and diligent endevour in these schooles and nuâ—ceâ—es of Christ Christianity must bee employed not so much for this ende that we may be the more fraught vvith humane and divine learning but rather that being beautified and adorned with all laudable behaviour towards men and holinesse to the Lord may be found acceptable in the sight of God and men And it is a truth apparaÌ„t in the Church that all the exhortations vnto civill vertues without the doctrine of piety is nought else but an estraying and swarâ—ing from God true godlinesse perfect iustice and assured salvation For the holy Ghost hath pronounced this sentence that whatsoever we doe not with intent thereby to glorifie GOD whatsoever vvee doe not in the name of CHRIST whatsoever is not of faith it is all even altogâ—ther sinne VVherefore vvere the doctrine of the Church secluded from our schooles we should not only not be able to teach or learne any thing that belongeth to true and entire vertue such as GOD requireth of vs But that small portion and remainder we haue should make vs of evill men worse and more impious and that indeed not by the increase thereof so much as by the decrease and defect of those spirituall and supernaturall qualities without which nothing is holy nothing wholsome vnto vs. And heere although the consent of men wise and iudicious may satisfie
and say he died for all and everie of these not onely in respect of the sufficiency of his sacrifice and satisfaction but also in regard of the efficacy of the same What meaneth this newe devise I pray That forsooth Christ by his death and bloudsheading hath truely and effectually deliuered from death purged from siâ— sanctified reconciled vnto God and restored vnto his grace and fauour by his death bloudsheading all and euerie single man yea even those who are not saved but haue beene eversince Caine are at this day and shall bee hereafter damned This is their abominable sottish opinioÌ„ on which they build an other as false and foolish that forsooth All the wicked as many as heretofore perished or at this day perish or hereafter shall perish they neyther perishâ—d ne perish nor shall perish for their sinnes wheras they are washed away by the bloud of Christ Iosus but for vnbeleife alone They who are not vtterly ignorant of this controversie and question wil easily grant that we here coine nothing of our own nor speake any thing with intent to slander reproach them But oh how horrible a sound is this in Christian eares These quaint and gay Procters of wicked imps mainetaine that all vngodly and filthie dogs before after the death of Christ are received into the grace favour of God We say first that this is a false diveâ—lish opinioÌ„ because it impugneth scripture which every where maketh open proclamation that the wicked and vngodly as long as they remaine destitute of faith and repentance are not in the grace and favour of God but are and continuallie remaine the children of wrath and eternal malediction neither are they delivered from sin and death but are held captiues and ensnared by the devill alreadie condemned and plagued with the heavy wrath of God Secondly we affirme that this their forgerie is most absurd vaine because it shamefully overthroweth both it selfe and maine principles of the Christian faith For let vs but propose vnto our selues this Thefis or assertion All meÌ„ without exception faithfull and vnfaithfull before and after the death of Christ are truelie vndoubtedly received into grace and favor with God by the bloud of Christ what trow yee will be the isâ—ue ensuing herevpon verily a huge heape of absurdities First original sin with the guilt thereof shall by this their position be vtterly taken away and it will proue in their opinion â—n open falshoode to say that all men are borne the children of wrath because in their iudgment all are borne in the favour and grace of God But herein the Scripture iointlie pronounceth on our side that we al are by nature the children of wrath Secondly all the children of Turkes Saracens Canibals who at excluded from the couenant Church of God shall heerby be borne in the grace and favour of God and by force of Consequence there shall be saluation without the Covenant of God and without his Church O those sauage and cruel monsters of our age who shame not to seate the infantes of Turkes Infidels borne without the church in the bosome and fauour of God nor dread to plucke vnmercifully the poore infants of Christians dieng befor Baptisme out of the bosome of God and plung them head-long into hell fire For who knoweth not that they so fondly bind the saluation of infants to the Sacrament of Baptisme that they expressely depriue them of euerlasting happines and violently hale them out of Gods grace fauour who die before Baptisme vnlesse they haue ben assoiled by the praiers either of their parents or freindes But if it be trew that by baptisme they are againe receiued into the fauour of God howe then wâ—l this peremptory disputer maintaine that long since all mankinde was accepted into the same Thirdly therefore this their straunge conceite bruseth and quasheth in pieces an other opinion of theirs concerning the infantes of the faith â—â—ll borne out of grace assailed by the Devill before Baptisme and damned Fourthly all the wicked which before the death of Christ fell into hel fire and were againe reconciled vnto God by the death of â—hrist restored into his grace and favour how if this your 〈◊〉 goeth for truth how then I say fel they theÌ„ce who were received into it being dead whereas they could no more offend through incredulity wherefore those vngodly persons shal either coÌ„tinue in Gods favour and be saved without faith or shal coÌ„trary to your position be cast headlong again froÌ„ theÌ„ce without your crime of incredulity Fiftlie Incredulity either shal go for no sinne or if it be a sinne then all sinnes shall not be purged by the death of Christ or if all be cleansed at least the sinne of incredulity shal be of more force and vertue then the death of Christ But to say either of these were erroneous impious For incredulity not only is it selfe a sin but the mother nurce also of al other offences cleaveth fast togither with other sins even to the regenerate howbeit it is purged forgiveÌ„ to theÌ„ by the bloud of Christ Sixtly it is a shameful grosse he to affirme that the wicked are daÌ„ned not for their vngodly sins but for their incredulity As if it were not registred recorded in Scripture Theeues covetous persons drunkards and such like shall not inherite the kingdome of God As if Christ in his final iudgement shal not say vnto theÌ„ depart into hell fire c And as if forsooth incredulity were not the chiefe of sins Nay we argue the cleaâ—e contrary that they are coÌ„deÌ„ned for sin because they are condeÌ„ned for incredulity For tell mee what sinne is more grievous and heâ—ous then incredulitie Heere our Apostata sporteth and toreth ouer childishly Incredulity saith he is not now considered as it is in it selfe a sin but only as it refuseth the meanes of saluation For what is it Sir to refuse the meaÌ„es of saluation Is not this a contempt of God Is it not a most detestable sinne offence verely incredulitie is therefore a sinne because it refuseth saluation with the meanes therof Seventhly this their monstrous opinion beareth the wicked in hande that howsoeuer the truth of the Church doctrine touching originall sinne the guilt of the wicked stande immoueable yet it is at no time inherent in them nor can truly be attributed vnto them For let vs take a Turkish infant or some barbarous ancient person who neuer heard one syllable of the death of Christ and therefore cannot be saide to haue despised it through incredulity now let these disputers tell vs at what time they wil account these to stand in the grace and favor of God to be reconciled vnto him iustified and sanctified whether in their mothers wombe or soone after their birth vvhether in their childhood or in their youth whether in their perfect age or in their old yeares lastlie whether in their life
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
Of this opening knowledge of God in mākinde there are 3 degrees 1 By Gods workes shining in nature 2 by the word of God delivered to the church 3 by the grace of the holy spirite lightning the mindes of the regenerate through consideration of the workes and word of God 4 For that there is a God these testimonies cōpell all reasonable men though ignoraunt of the doctrine of the church to confesse 1 The most wise order of things in nature 2 The excellencie of the minde of man the knowledge of naturall principles and amongst them of this that there is a God 4 The feares of conscience in the wicked 5 The punishments of sinne in this life 6 The instituting and preservation of Civile order 7 The vertues and singular motions in heroike mindes 8 The significations of future things 9 The destinating and appointment of all thinges vnto certaine ends 10 The order of causes not proceeding to infinitie 5 That there is but one true God besides the testimonies of Gods word these also proue 1 The revealing of one true God only 2 The most high and excellent maiestie perfection and omnipotencie of the true God 3 Because more then one would be either idle or superfluo◠6 Lastly they who doe not oppose themselues against reason confesse that God is a nature spirituall intelligent eternal divers frō al other things incōprehensible in it selfe most perfect immutable of infinite power wisdome goodnes iust chaste true merciful bountifull most free angrie for sinne governing the world 7 But without the light of Gods word men neither vnderstand these things which they confesse of God neither know anie of those things which the voice of heavenly doctrine that is the scripture addeth to this knowledge of God as of the eternal father and son holy Ghost of the creatiō of things sending his son gathering his dispersed church vniversall iudgment eternall life 8 Wherefore the testimonies of God in nature are to be considered but whosoeuer seeke GOD without the doctrin of the church they substitute an idoll in steede of the true God 9 Moreover the true knowledge of God is not to be learned out of the very word of God without the speciall grace of the holy Spirit 10 And in the ende all the knowledge of God which mē haue in this life is but slender and begunne nor shal be perfited but in the celestiall eternitie 11 The eternal Father Son and holy Ghost are three persons 12 Indeed distinct one from an other 13 Equall in all essentiall or naturall properties of the Deitie 14 And of one essence or nature 15 By the divine essence church vnderstādeth that which the eternall father son holy Ghost every of them beeing absolutely considered in himselfe or his owne nature are are called But by this word person they meane that which everie of the three is and is called beeing considered as he is compared with the other or respectiuely or according to the manner of their exillence 16 That the sonne is a divine subsistence or person it is prooved because 1 He is named the proper and only begotten Sonne of GOD that is his naturall Sonne 2 Hee is saide in scripture to haue taken vpon him the nature of man and before that to haue beene the sonne of GOD. 3 He is called the word which by Iohn is described to be a person subsistent and by Salomon wisdome subsistent 4 He is the mediatour betweene God and man who must needs haue beene from all eternitie 5 He is named an Angell even before his incarnation 6 Lastly he is described to be CHRIST borne of the virgin naturall and true God the sonne of God 17 That the holie Ghost also is a subsistence or person subsisting it is plaine 1. Because he appeared in a visible forme 2. Because in scripture hee is called God 3. Because in his name we are baptised 4. Because to him are attributed thinges proper to a person 18 But that these persons are distinct one from an other hereby it is manifest 1. Because the Father Sonne and holy Ghost are also called for reference and respect which they haue one to an other and 2. Because the scripture saith that the Sonne and holy Ghost are not one with the Father nor the holie Ghost with the Sonne 3. Because they are said to be more then one and because properties are attributed to one which agree not to an other 19 The equalitie of godhead in these three persons is prooued by expresse testimonies of scripture by their personall proprieties because not some parte but the whole divine essence is communicated to the Sonne by the Father and to the holy Ghost by the Father and the Sonne 2. By such attributes or proprieties as are common to the divine nature 3. By the workes of GOD and by equalitie of honour due vnto them 20 That they are consubstantiall it is certaine 1 Because they are Iehovah which is one 2 Because they are in scripture described as the true GOD which is onely one 3. Because there is one spirite of the Father and of the Sonne 4. Because the Father communicateth to the Sonne and the holy Ghost and the Sonne to the holie Ghost not an other but his own proper essence and that whole and vndevided 21 The differences of these persons in the Deity are either internall from those operations which they exercise one towardes an other or externall from those operations which they exercise towardes the creatures 22 The internall differences are that the Father is the first person of the Deity neither borne nor proceeding from any other but being of it selfe which from all eternitie begate the sonne and from whom the holy Ghost proceedeth the Son is the second person of the Deity begotten from all eternitie of the Father and from whom the holy Ghost proceedeth the holy Ghost is the thirde person of the Deity proceeding from all eternity from the Father and the sonne 23 These workes vvhich the Deity exerciseth towardes the creatures although they bee common to the three persons yet the order which the three divine persons obserue in performing them make their difference externall as that the Father doth all things of himselfe by the Sonne and holie Ghost the Son holy Ghost not of thēselues but the Sō of the father by the holy ghost and the holy GHOST of the father the Son by himselfe 24 And hence it is that some benefites are properly said to be gifts of the holy ghost nor because the father hath no part in them but because hee bestoweth them vpon vs by the son or the holie ghost as when the son is called the wisedom the word counsellor angell apostle image of the Father power of the father vniting vnto him the humane nature and therefore incarnate and man and mediatour intercessor priest redeemer iustifier shepheard head and king of his
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
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
hath not the spirit of Christ is none of his VI. For these causes therfore in the mediator Christ is the divine nature which is the secoÌ„d persoÌ„ of the deity is called the word the onely â—begotteÌ„ soÌ„ne of the eternal father one God with the father the holy Ghost coÌ„substaÌ„tial equal to the father in all things h. h. Ioh. 1. In the beginning was the word the word was with God the word was God Rom. 9. 5. Which is God aboue all to be praised for ever Phil. 2. 6. Who being in the forme of God thought it no robbery to be equal to God c. Cor. 2. 9. In him dwelleth all the fulnesse of the Godhead bodilie 1. Tim. 5. 16. God was manifested in the flesh Heb. 1. 8. But vnto the sonne he said thy seat ò God endureth for euer 1. Ioh. 5. 20. And we are in him that is true that is in his soÌ„ne Iesus Christ this same is verie God and eternall life VII There is also in him i an humane nature true whole coÌ„sisting of a soule a body formed by nature of the holy Ghost of the substaÌ„ce of the virgin Mary his mother froÌ„ the very instaÌ„te of coÌ„ceptioÌ„ perfectly saÌ„ctified together with the soule 1. Gen. 3. The seede of the woman Gen. 1â— The seed of Abraham Maâ— 1. the soÌ„ne of Abraham Dauid Rom. 1. Of the seed of David according to the flesh Luc. 1. The fruit of Maries wombe Heb. 2. Partaker of flesh bloud he tooke vnto him the seed of Abraham Mar. 26. My soule is heavie euen to the death VIII But this person of the Deitie alone which is called the word did so asâ—ume vnto it selfe the nature of maÌ„ that both these natures from the time of conception and after do inseparably remaine one person and the masse of the humane nature is carried and supported by the deitie k. k. Ioh. 1. The worde was made flesh Col. 2. In him dwelleth all the fulnesse of the Godhead corporally Heb. 2. He tooke vnto him the seed of AbrahaÌ„ Act. 20. God purchased vnto himselfe the church by his owne bloud IX Neither yet by this vnion is one nature chaÌ„ged into an other but both do still retaine their distinct properties whereby the creating nature is distinguished from the creature l. l. Rom. 1. He was made of the seede of David according to the flesh 1. Pet. 3. Mortified the flesh quickned in the spirit 1. Pet. 4. Hee tooke on him the shape of a slâ—ue X. Hence is it that names signifying the office of Christ are as well truely attributed to both natures severallie as to the whole person but the proprieties agreeing only to one nature cannot be truelie said of the other nature by it selfe but may well be attributed to the whole person by that forme of speech which they cal a communicating of proprieties m. m. Leo ad Flavian cap. 4. See Damasâ—en de fide orthodoxâ— lib. 3. cap. 4. XI Therefore all Christ is everie where although his humane nature since his ascension vntill the daâ—e of the last iudgment be no where but in heaven n. n. Math. 28. 6. He is risen he is not here Mat. 26. 11. Mee yâ—e haue not alwaies with you Ioh. 16. 28. I leaue the world go vnto my father Act. 3. 21. Whom the heavens must containe vntill the time of restoring of all thinges XII And the godlie in what place of heauen of earth so ever they abide are vnited to the humane nature assumed by the son of God as members to their head the same holy spirit dwelling in Christ by vnitie of essence with the word in the godlie by grace o. o. 1. Cor. 12. 13. By one spirit we are all baptised into one body Eph. 4. 4. There is one bodie and one spirit 1. Ioh. 4. 13. By this we know that we abide in him and hee in vs because he hath given vs of his spirit Rom. 8. 11. If the spirit of him who hath raised c dwell in you c. Iren. lib. 3. cap. 19. As of drie meale one lumpe cannot be made nor one bread so neither could we which are many be made one in Christ Iesus without that water which is from heaven A THANKES GIVING AFTER HIS DISPVTATION OVt of question there is no wise man which can chuse but thinke well and honorably of scholastical exercises if he vnderstand the weightie causes for which they are performed namely that the doctrine of God other things whose knowledg the life of man especially needeth may be publiquely taught vnfolded the consent of many good men in the truth may be shewed mainteined true opinioÌ„s may be illustrated confirmed in the minds of learners It is a worthy auncieÌ„t saying recited by Plato Neither gold not diamond so glistereth to the eie as the coÌ„sent betweene good men in opinioÌ„ But much more louely acceptable to the good and vertuous in the quiet conferences of good well meaning men is the vse of that thing wherof this is spoken For therefore doth God preserue schools churches because he would haue the doctrine of himselfe his will to be publiquelie professed And that it is most true that coÌ„ference hath brought forth artes sciences the examples of many men shew who are not destitute of witt but because they haue none to teach them besides themselues they are not only deceaued in many things but also sâ—eldom escape self-pleasing arrogancy other faults which follow neglect of conference For which causes their good intent deserueth coÌ„mendation which endeuour to encourage or grace these meetings with their discourse or presence or paines or authoritie or approbation First therefore wee giue thankes vnto the eternall God our father and his sonne our Lord Iesus Christ for preseruing maintaining schools and other places of entertainement releife and would haue the pure light of the Gospell to shine both in others also in this our societie cherishing and furthering it with the studies of the best arts Also I thanke our Honorable Chancellor other right worshipfull reverend men also the learned maisters and studious young men who haue partely by their advise instructed me partly by their presence graced my exercise declared their good wil towards it I beseech God that he would vouchsafe to encrease and continue vnto all and everie of vs those benefittes which hitherto he hath bestowed on vs to the aduancemeÌ„t of his glorie the saluation of vs and many others besides through IESVS CHRIST our Lord. Amen A THANKS GIVINGE AFTER HIS DEGREE TAKEN THe greatest benefits that God hath bestowed and such as are farre to be prefered before all others of this life are these that he gathereth and reserueth to himselfe an euerlasting Church makinge vs citizens thereof that hee giueth peace to small states vvhich are retiringe and restinge places of the Church that hee hath placed ouer
of God which is publique in his church or the preseruation and vse of the ministrie that is publique preaching and studie of religion administration and vse of the sacraments publique praier honor obedience dew to the ministerie that is a mainteining of the ministerie and spirituall sabbaoth which is obedience to this doctâ—ine It forbiddeth neglect of the duty of teaching corrupting and maiming of doctrine neglect of exhortation to vse the sacraments and their lawfull administration contempt of doctrine and curiositie in searching things not necessarie conteÌ„pt and prophanation of sacraments neglect of publique praier hypocriticall presence at them such recital of theÌ„ as is vnprofitable to the church with drawing others froÌ„ the ministerie abolishing the ministerie calling ther vnto men vnworthy errors about the vse of the ministerie conteÌ„pt of ministers disobedience to the ministerie ingratitude or harde dealing against the ministers neglect of schooles and schollers 5. The fifte precept commaundeth civile ordeâ— or mutuall duties of men betweene superiors and inferiors wherof some are peculiar to pâ—rents as nourishing defenc instruction and domesticall education of their children to teachers as scholastical discipline and instruction to magistrates as commaunding the discipline of the whole decalogue and putting the precepts therof in executioÌ„ by defending the innoceÌ„t punnishing offenders ordeining and executing politique lawes in common weales of maisters as to commaund their families that which is iust to giue rewardes and gouerne by domisticall discipline of such as are honorable for age or authoritie as to direct others both by examples and advise inferiors as honor that is reuerence loue obedience gratefulnesse mildnesse towards superiors Other some are commoÌ„ to all men as vniversal iustice and iustice particular distributiue diligence loue of parents grauity modestie gentlenesse Ther-fore it condemneth in parents neglect or loosenesse of education neglect of defence or foolish zeale for children In parents and teachers neglect of instructioÌ„ corrupting too much indulgence or fauor too much crueltie In magistrates slouth and tirannie in maisters granting too much libertie vniust commaundes defrauding men of their dew hyre or rewarde too much roughnesse in men of authoritie foolish couÌ„sell light and euill manners neglect of yonger sort or others whom they may help or correct in inferiors defect of reuerence loue obedience gratification mildnesse or excesse when more of these is attributed vnto them then the lawe of God doth permit But in all omitting of dutie disobedience eye-service error or respect of persons in distributing offices honors or rewardes slouth busie curiosity want of loue to parents vniust indulgence towards children ingratitude vniust gratification lightnesse pride immodesty arrogancie shew of modestie too much rigor severity too much gentlenesse 6 The sixt precept provideth for the safety of our owne and others life and body therefore commandeth particular iustice hurting no man gentlenesse mildnesse quietnesse coÌ„mutatiue iustice in punishmeÌ„ts fortitude humanity mercy friendship It forbiddeth vniust harming the life or body of our selues or others too much pitty wrath vniust anger desire of revenge strife cruelty respect of persons turbulency vniust gratificatioÌ„ for quietnesse sake cavill vpon too strict law private revenge fearefulnesse inhumanity hatred of our neighbour inordinate loue of our selues reioicing in other mens harmes waÌ„t of pitty in mens miseries lightnesse or inconstancie in contracting or dissolving friendship cousenage OF THINGS INDIFFERENT 1. OF humaine actions some are in their owne nature good or evill some indifferent 2 Of their owne nature good are such as be expressely commaunded by God which wee must needes doe according to the intente of the lawe rightlie vnderstoode 3. Evill in their owne kinde are such as are expressely forbidden in Gods lawe 4. Indifferent are such as are neyther commauÌ„ded nor exhibited by God 5. These may either be done or omitted with sinne or without sinne 6. They are sinnes when they are either done by the vnregenerate or of the regenerate but with scandall offence of themselues or others 7. They are no sinnes when they are done of the regenerate without scandal 8. They are necessarie to be done when they cannot be omitted without scandal 9. Therfore of themselues they are lawfull and good but yet indifferent and arbitrarie by accident they may be evil and vnlawful or necessary XXII OF MANS IVSTIFICATION BEFORE GOD. 1. That righteousenesse wherby we are iustified before God is the fulfilling of Gods lawe 2. Legal iustice is the fulfilling of the lawe performed by him which is named iust 3. Evangelical iustice is the punnishment of our sinnes which Christ endured for vs freely imputed by God to them that beleeue 4. Since the fall of man no man besides Christ alone in this life is iustified before God by the righteousenesse of the lawe 5. Wee are iustified onely by faith in Christ 6 And yet the righteousnes of the law must in this life be begun in al that will be saved XXIV OF THE SACRAMENTS Publiquely disputed at Heidelberg the 23. of August Anno. 1567. 1 GOd from the beginning did ioine vnto his promise of Grace certaine signes or rites which are in the church vsually called sacrameÌ„ts The proofe recited by the respondent afore disputatioÌ„ after the ancient custome of the vniversity From Adam there haue beene sacrifices which God ordained because they pleased him Circumcision vvas commaunded vnto Abraham By Moses the sorts rites of sacrifices were encreased and other ceremonies added vvhich endured vnto Christ who ordained and substituted in their steede baptisme and the mysticall supper of the Lord. 2 The sacraments are signes of the eternall covenant betweene God and the faithfull that is they are rites commaunded vnto the church by God and added to the promise of grace that by them as by visible and assured testimonies God may signifie vnto vs and witnesse that according to the promise of the gospell he doth communicate Christ and al his benefits to them vvhich vse these signes in a liuely faith that so hee may confirme vnto them a confidence assurance of this promise and the church by these visible markes may be distinguished from al other sectes publiquelie professe her faith gratefulnes towards God continue encrease the memory of Christs benefits and be bound and provoked to mutuall loue and charitie vnder one head Christ Iesus The proofe This definition is expreslie set downe Gen. 17. 11. Exod. 20. 10. 31. 14. Ezech. 20. 12. Ye shall keepe my sabbaths c. That rites were commanded vnto the church by God it appeareth by induction also the rites are added vnto the promise as visible signes thereof Because the rites of all sacramens doe not only signifie our duties toward God but especially principally Gods benefits towardes vs as circumcision signifieth remission and mortifying of sinne Deut. 30. 6. Col. 2. 2. 11. sacrifices and the Passeover the killing and eating of Christ 1. Cor. 5. 7. Ioh. 1. 19. Heb. 8. 9. 10. Neither doe we only
bee preached even to the vnbeleeuing Christ forbiddeth vs to cast peaâ—les to swine and dogges Therfore the wicked must not be admitted to the hearing of the word preached Ans To the antecedent by dogs and swine are not meant simplie he wicked but such enemies as mecke persecute the doctrine barking and impugning it like dogs and treading it vnder foote like swine Against such this argument were of force XXIV OF BAPTISME 1. Baptisme is a sacrament of the new testameÌ„t whereby Christ witnesseth to the faithfull being baptized with water in the name of the father of the sonne and of the holy Ghost that all their sinnes are forgiuen them the holy Ghost giuen vnto them and themselues ingrassed into the church and bodie of Christ and they againe professe that they receaue these benefittes of God therfore euer after will and must liue to him and serue him And this same baptisme was begun by Iohn Baptist and continued by the Apostles this only was the differeÌ„ce that he baptised men into Christ which should suffer and rize againe but these into Christ which had suffered was rizeÌ„ 2. The first end of Gods institutioÌ„ of baptisme is that God herby might signifie witnesse that by the bloud and spirit of Christlâ—â—â— doth clense those that are baptized from their sinnes and engraffeth them into the bodie of Christ and maketh them partakers of all his benefits 3. The second is that baptisme may be a soleÌ„ne receauinge or enroulinge of men into the visible church of Christ and a distinction therof from al other sectes 4. The third that it may be a publique soleÌ„ne profession of our faith in Christ of bindinge our selues to faith in him obedieÌ„ce towards him 5. The fourth that it may be an admonition of our plunging into afflictions and our risinge and deliuerance out of them 6. Baptisme hath by Gods commandement the promise of grace a certaine power to seale and witnes annexed by Christ vnto these rites rightlie vsed For Christ by the hand of his ministers baptâ—zeth vs as by their mouth he speaketh to vs. 7. There is therfore in baptisme a 2 fold water one external visible earthly which is the elemeÌ„tary water the other internal uisible heaueÌ„ly which is the bloud spirit of Christ there is also a twofold washing the on external visible signifying naÌ„ely the sprinckling or powring on of water which is corporal that is receaued by our bodily parts 〈◊〉 the other internal invisible signified namely remissioÌ„ of our sins by Christs bloud shed for vs our regeneration by his spirit our beiâ—◠〈◊〉 grafted into his body which is spirituall that is is received in spirit by faith Lastly there is a two fold minister of baptisme one external of external baptisme which is the minister of the church baptising vs in water with his hand the other internall of internal baptisme which is Christ himself baptising vs with his bloud and spirit 8 Neither is the water turned into the bloud or spirit of Christ neither is the bloud of Christ present in the water or in the same place with the water neither are the bodies of such as are baptized sprinkled invisibly therewithal neither is the holy Ghost in substance or vertue more in this water then elsewhere but in the lawful vse of baptisme he worketh in their heartes which are baptised and spiritually doth wash and sprinkle them with the bloud of Christ and vseth this external signe as an instrumeÌ„t as a visible word promise to vphold stir vp the faith of such as are baptised 9 Therfore when baptisme is said to be the washing of regeneration or to saue vs or to wash away our sins it is meant that externall baptisme is a signe of the internall baptisme that is of regeneration salvation and spirituall washing that this internall washing is ioined with the external whensoever baptisme is lawfully vsed 10 Yet is sinne an baptisme so abolished that we are freed from the guilte of GODS anger and eternall punishment and regeneration is begunne in vs by the holy Ghost the reliques of sin remaine in vs to the end of this life 11 But all and only the renued or the regenerate baptised to those endes for which baptisme was instituted by Christ do lawfully receiue baptisme 12 The church lawfully ministreth baptisme to all and onelie those whom it ought to recken in the number of such as be renued and members of Christ 13 Whereas also infants of Christians are of the church whereinto Christ would haue al that pertaine to him bee receiued and registred by baptisme and therefore baptisme is now in steede of circumcision whereby iustification and regeneration and receiving into the church were sealed by for Christ as yet to come as in baptisme by and for the same Christ already come as well to infantes as to those of riper yeares pertaining to the seed of Abraham and whereas no man can forbidde water that they should not be baptized which haue receiued the holy Ghost clensing purifying their heartes truely those infantes must needs bee baptised which either are borne in the church or together with their parents come over to the church 14 As the promise of the gospell so baptisme also receiued vnworthily that is before conversion is firme and procureth salvation to such as repent and the vse thereof before vnlawful is now made vnto them lawfull 15 Neither doth the wickednes of the Minister make the baptisme vaine of no force if it bee done into the faith and promise of Christ therfore the church ought not to rebaptise eveÌ„ those that haue bin baptised by heretiks but to informe them in the true doctrine of Christ and baptisme 16 And as the covenant once begun with God remaineth perpetually stedfast to such as repent even after their sinnes from that time committed so also baptisme once receaved confirmeth those that repent in remission of sinnes for all their life and therefore ought neither to be â—terated nor deferred to the end of life as if on that condition onlie it did clense vs from our sinnes if we coÌ„mitted no more after we were once baptized 17 But all that are baptised with water vvhether infantes or aged are not made partakers of the grace of Christ For Gods eternal election and calling to the kingdome of Christ is free 18 Neither are all excluded from the grace of Christ which are not baptised vvith water For not the want but conteÌ„pt of baptisme excludeth from the convenant made by God with the faithful and their children 19 And whereas the administration of Sacraments is a part of the ecclesiastical ministery they which are not called thervnto and especially women must not presume to take vnto themselues authoritie of baptising OF THE LORDS SVPPER Disputed in the Coll. of Wisdome the 2. of May Ann. 1575. 1 ONe of the Sacramentes of the new testameÌ„t
the true reall and spirituall communion of the bodie it selfe of Christ 10 The lawfull vse of the Lords supper is when the faithfull obserue this rite instituted by Christ in remēbrance of him that is to stir vp their faith and thankefulnesse 11 As in this vse the body of Christ is eaten sacramentally and really so without this vse as by infidels and hypocrites it is indeede eaten Sacramentallie but not reallie that is the sacramental signes as bread and wine are indeede receaued but not the things themselues signified by the signes namely the bodie and bloud of Christ 12. The doctrine of the Lords supper is grounded vpon manie those very forcible argumēts All places of scripture which mention the Lords supper do cōfirme it And Christ doth not cal any invisible thinge in the bread his bodie giuen or brokē for vs but that verie visible bread which he brake which because properlie it could not be so meant himselfe addeth an exposition that hee woulde haue that bread receaued in remēbrance of him which is as much as if hee had saide that this bread was a sacrament of his bodie Also he saith that the supper is the new testament which is spiritual one and eternall And Paule saith that it is a communion of the bodie and bloud of Christ because all the faithfull are one bodie in Christ which can haue no fellowshippe with the divell Also he maketh the same engraffinge into Christes bodie by one spirit in baptisme and the holy supper The whole doctrine and nature of sacraments doth confirme it which represent vnto our eies the same spiritual cōmunion of Christ to be receaued by faith which the worde or promise of the Gospell declareth to our eares and therfore they are called by the nāes of the things signified and haue not except in the lawful vse the receauing of the verie thinge annexed vnto them The articles of our faith cofirme it which teach that Christes body is true humane not present in manie places at once and that now it is receaued vp into heauen and shall there remaine vntill the Lord returne to iudgment that the cōmunion of the godlie with Christ is wrought by the holie Ghost not by enterance of Christs body into the bodies of men therefore al the purer antiquitie of the church with verie great and open consent professed the same doctrine 13 The Lords supper differeth from baptisme 1 In rite and manner of signifying because the washing signifieth remission and clensing of our sins by the bloud and spirit of Christ and societie of the afflictions and glorification of Christ But the distribution of breade and wine signifieth the death of Christ imputed vnto vs for remission of sinnes and that wee beeing nowe ingraffed into Christ are become his members 2 In special vse because baptisme is a testimony of our regeneration or covenant betweene God and vs and of our admission or being receiued into the church but the Lords supper witnesseth that we are perpetually to be nourished by Christ abiding in vs and that the covenant which we haue once made with God shall ever endure steadfast and that we shall for ever abide in the church and bodie of Christ 3 By the persons to vvhom they must bee ministred Baptisme is due to all which are to be accounted for members of the church vvhether aged or infantes the Lords supper to them onely which can vnderstande and celebrate the benefites of Christ and examine themselues 4 In often vse Baptisme must only once be received because the covenant of God once begun is ever firme and steadfast to them that repent But the Lords supper must be often receiued because the renuing of that league and often remēbrance thereof is necessary for the strengthning of our faith 5 In the order of vsing because baptisme must be ministred before the Lordes supper never but after baptisme 14 They come worthily to the Lords table which examine themselues that is which are endued with true faith and repentance Which who so do not finde in themselues they must neither presume to approach without them least they eate and drinke iudgement to themselues nor deferre repentaunce whereby they may approach least they pull vpon themselues hardnesse of hart and eternall punishments 15 The church ought to admit to the Lords supper all that professe that they embrace the foūdation of Christian doctrine purpose to obey it and to prohibit all such as being admonished by the church and convicted of their errors will not for all that desist from their errors blasphemies or manifest sinnes against conscience 16 The Pope hath done wickedly in taking the breaking of bread from amongst the rites of the the Lords supper as also in barring the people the vse of the cup. He hath also done wickedly in adding so many ceremonies never commanded by the Apostles Hee hath fowly transformed the Lords supper into a theatricall masse that is into a foolish imitation of Iudaical traditions stage-like gestures But most impious idolatrous are those devises to perswade that the masse is a propitiatorie sacrifice wherein by the Masse-Priests Christ himselfe is offered vp to his father for the quicke and dead and by vertue of consecration is substantially present and so abideth as long as the bread and wine remaine vncorrupt and bestoweth the grace of God and other benefits on them for whom he is offered and by whom he is eaten with the bodily mouth without any good motion of their owne and also that he is to be adored worshipped as he is included and borne about vnder those two kindes namely bread and wine For these damnable and abominable idols it is very necessary that the masse bee banished from the Christian church A FVNERALL ORATION OF D. FRANCES JVNIVS Professor of Divinity in the famous Schoole of Neustade vpon the death of D. ZACHARY VRSINE a most worthy man and vigilant Doctor and Professor of Divinity in the saide Schoole of Neustade WE haue lately lost noble and worthy auditors the most faithfull servaunt of God Zacharie Vrsine a reverende vvitnesse of our Lorde Iesus Christ a right vertuous man my sweete fellow-professor and one most beneficiall to Gods church of this man are we deprived and this our orphan-schoole left destitute of her parent The greatnesse of which losse if I woulde amplifie I shoulde but giue occasion of more heavinesse to your mindes that are already in this case too tenderly affected and faile exceedingly of that excellency of discourse which in so excellent a subiect may iustly be expected For though faine I would and could hartily wish that I might speak much to this purpose yet I neither thinke it fit considering I should but minister fuell to the fire of your affection nor accompt my selfe able as well for divers defects which I feele in my selfe of wit learning exercise continuance of conversing with that man of happy memorie whereby I am
remembrance of God for so his name doth signifie in Hebrew is taken from vs now there remaineth to vs only the remembrance of so excellent a maÌ„ What then shal we do That Iah that strong God who remembring his servant Zacharie advanced him to so high a top of faith godlinesse and learning Christ that prophet and our only king is very present with vs both by his external maiestie also by coÌ„municating vnto vs the holy Ghost Let vs repaire to this teacher advise with this master and follow this guide let vs in confidence of his grace and assistance constantly goe through with those studies and duties wherevnto wee are câ—lled Let not the impiety of heretiques boast it selfe nor the adversaries heart swell and waxe insolent or prowde because the rodde of him that chastised them is broken for there shall sooner come a viper out of the roote of the serpent the fruit therof shal soner become a flying dragon as Esaie in times past did prophecie then we shall bee forsaken of our God exposed to the raging violence of the furious or foolish dreames of the mad sorte of men vvherewith alasse the church often times is to much afflicted Omnipotent eternall God mercifull father of onr Lord Iesus Christ vvhose good vvill and pleasure it hath ben to informe youth vvith the wholsome doctrine both of that thy servant and also of others vvhom thou hast appointed to gouerne this schoole and to seale everie of our mindes with the spirite of thy promise and truth now froÌ„ our hearts wee acknowledge that by takinge froÌ„ amongst vs this thy seruant thou art not alittle offended with vs and that worthily Wee confesse it ô God! and accuse condemne our selues and our sinnes for which it pleased thee both the last yeare to send thy sword of pestilence amoÌ„gst vs and also this last followinge to extinguish that bright-shininge light which thou hast placed in the emineÌ„t candle-sticke of this famous schoole Wee beseech thee ô GOD and father of mercies not to suffer thy wrath to proceede any farther against this poore floocke neither call vs our sinnes to accoumpt least thy wrath kindle more against vs and so we perish from this waie But rather because here thou hast placed thy standard and hast giuen thy worde and promise that they shal be blessed which retire themselues vnto thee gouerne vs ô Lorde by thy spirite that we may kisse thy beloued sonne and looke for all saluation from him Destroy the plottes purposes of Satan preserue thy people giue vnto this church this schoole and this whole countrie good faithfull pastors Doctors ministers Defend those whom thou hast giuen and blesse them aboudantly with all manner of blessinges keepe the commons students in iust dutie holines charitie peaceablenesse Lastly we humblie beseech thee as beinge our omnipotent and gratious Father to finish perfit in vs al things which shall anie way perteine to the glory of thy holy name the coÌ„mon edifying of this people our owne soules health in Christ Iesus our Lord who liueth and rayneth with thee in the vnitie of the spirit one God eternall for ever and ever Amen He slept sweetlie in Christ at Neâ—stade the sixt day of March as six of the clocke in the evening in the yeare of our Lord 1583. after hee had leued 48. years 6 moneths 22 howers was buried the 8. of March in the quiet of the Church FINIS Faultes escaped Pag. liu `93 15. never neither 95 marg evill offence evil of offence 98. 1 owne immutable owne nature immutable 98. marg in respect of in respect of their causes wheron they depend 105. 17. staine restraine 110. 2. that by but by 113. 27 anie of any 126. 3. my hart my haire 16. 12. mystery misery 132 1. A PREFACE A PART 201. 8. Tunigeus Tubingens 204. 21. When When he saith 205. 4. sonne of Christ person of Christ 206. 19. that God what God 219. 24. immutable immutably 222. 14. this divine his divine 233. 13. from from God 242. 3. him which him to be finne for vs which 254. 4. mixed not mixed 265. 7 which by instinct which is wrought by c. 268. 1 or not the or not to the. 274. 21. not eate therfore not eate thereof 293. 24. visible invisible Apoc. 16. 13 Opus operatum Opus operaÌ„tis Bellarmine a calling disputant Bellarmines satyâ—â—â—all prefâ—â—e to his 2. Tome of of Sacraments examined and 〈◊〉 Of the word Sacrâ—â—ment Instit lib. 4. cap. 14. Of the nature and force of a SacrameÌ„t Defence of Luthers opinion 〈◊〉 as Sacraments confirmâ— faith Ideo 〈◊〉 differeÌ„renâ—â—â— generâ—â—am ab vnà specie quia c. Lib. 4 â— 1. How farre miracles SacrameÌ„ts agree in their vse Eâ—sâ—â—â—ta II That the 〈…〉 a writâ— a Sacrament a 〈◊〉 is not absurd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tract 80. 〈…〉 c. 15. contra 〈…〉 19. cap. â—6 III Baptisme of children doth not diâ—prooue the streÌ„gthning of our faith by saments * For they also are christened amongst Papâ—stes August li. 4. ca 4. de Bap. Lomb. lib. 4. dist 4. ca. 7. Bellarmines sophistical dilemma for Anabaptists recorted Fallacia est à secundum quid cùm sic colligit Est etiâ—Ì„ paralogismus non causae Act. 12. 38. Epist 75. ad Dard. Rom. 2. 26. Mar. 16. 16. 1. Cor. 11. 28. Gen. 7. 11. Rom. 4. 11. Exo. 12. 13. 1. Cor. 5. 7. Mat. 28. 28. Act. 22. 16. Tit. 3. 5. 1. Pet. 3. 21. 1. Cor. 11. 25. * Forma◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse Basil lib. 3. contra Eunon Tertull. li. de poenit August de cat rud cap. 18. Of 〈…〉 〈…〉 Cauill Eph 1. 4. Rom 8. 30. Rom. 11. 16 Cor. 7. 14. Act. 3. 25 Eph 1. 4. Rom. 8. 30. Rom. 11. 16. Cor. 7. 14. Act. 3. 2â— Psal 51. 5. psa 71. 4. 5. Gen. 6. Rom. 3. 35. Cor. 11. 20. Es 66. 3. Act. 5. 21. Art 2. Antidot Concil Sess 7. in Can. 7. Rom. 3. 3. Two sorts of slounderous wrightings among Diuines Homil. 17. 〈◊〉 Genes 〈…〉 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 Per Deun Domini 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De exhort 〈◊〉 ad Fortunarum Thess 19. 60. 65. 66. 68. 94. 112. 182. 187. 214 735. 75◠〈…〉 Lib. germ pag 94. 98. 99. 106. 10â— c. Schmidlin and Osiander condeÌ„ned by this Apostata for putting out of controversie that with God there is a certein number of theÌ„ which shall be saved Protocol Mompelg 503. The erroneous doctrine of the Pelagians oh 3. 36. Epes 1. 3. Rom. 8. 30. Rom. 9. 11. 12. 13. 18. Rom. 11. 7. 2 Thest 3. 2 Phil. 1. 29. Act. 13. 48. 2. Tim. 2. 19. Ioh. 10. 28. Luc. 22. 32. Mat. 24. 24. Mat. 11. 25. 26. Act. 13. 48. Homil. 30. in Act. Ordinem sequi 1 Thess 5. 9. Mat. 21. The kingdome of Christ Catechising is necessary 1 For Gods commaundement True patterne of wholesome wordes What a catechisme is