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
sees not this sees nothing But if I can I will one day answeare you in feawe wordes For whether I can or no whē I can I doe not yet knowe besides that it is tedious to me to handle these stale sophismes Learne in secret whē your thoughts are at leasure meditate on this that every man may trouble a true but God alone can quiet it If you would not crie rost-meat you might haue fared much better March 10. An. 1573. THAT PROVIDENCE DOTH NOT DEROGATE FROM PRAIER Part of an other letter to the same friend wherein is debated this question Whether the doctrine of Providence doe derogate from praier THe godly exercise of praier wel agreeth with the doctrine of Providence and is confirmed established thereby For whosoever beggeth at Gods handes with an vpright heart things necessary to salvation the same is verily perswaded that he forth with receiveth them The contrary opinion shaketh rooteth vp our faith cōfidence in God and suffereth vs not stedfastly to beleeue the last Article of the Creed But praier when it sueth for things on which salvatiō depēdeth not patiently humbly submitteth it selfe vnto Gods will not desiring to obtaine any other thing then that which GOD in his secret counsell hath decreed best and most profitable for vs. Nothinge more slacketh our obedience in this pointe nothing more disturbeth our comforte and quiet of minde herein then that errant cōtingency whereby the Academicks Epicures beare the world In hand that the events of thinges are not governed and determined by Gods divine counsel Recall to minde that distinction of thinges to bee praied for often taught and daily repeated vnto children by our country-man Philip Melancthon and this whole controversie of praier shal be cleered and put out of doubt Herevvith meeteth our opinion but the contrary opinion swarveth wholie from it so that truth wel suteth with truth but falshoode agreeth neither with truth nor falshoode The summe of all is you must ground your cōfidence on God and craue all good things of him and be thankful vnto him for the same no otherwise thē as if all thinges proceeded from him without any your endeavour and yet must you performe your dutie with as great diligence and industrie as if you were able to procure and gaine all thinges of your selfe and by your selfe without him Whosoeuer directeth not the whole doctrine and disputation of Providence and Election vnto this end he waxeth vaine in his curiositie intangleth himselfe in many snares which himselfe laieth for him selfe On whomsoever God hath decreed to heap his blessings to them he hath appointed the spirit of praier If then hee hath giuen thee a desire to praie assure thy selfe this gift is not in vaine but thou shalt alwaies bee heard according to Gods own promise This is the Consequent thou oughtest to deduce and gather on good ground infallible conclusion out of that precedent benefit Seest thou thē the cōtrary of this thy fear For nothing lesse impeacheth nothing more cōfirmeth the desire custome and consolation of prayer then the doctrine of Providence I much marueile that you yet still dreame of the ghostes spirits of particular men Howe often haue you hearde and reade the contrarie to be trew howsoeuer the miserable Sophists of our time groping in the thicke darkenes of their Academicall blockishnesse cavill hereat For without the doctrine of Election and certainety of salvation the vniversalitie of promised grace which appertaineth to al the faithfull and to them alone can neither stand or be mainetained nor applyed to the comforte and vse of the godly How often hath it beene reiterated vnto you that you must iudge of Election a posteriors from the subsequent signs effects it causeth For you must repute and iudge your selfe elected by that measur of faith which is required in the elect Yea this is true liuely faith for a man to beleeue that he is elect vnto eternall life for Christs sake Search then sift thine own conscience whether there be found in thee faith repentance and vnfeigned desire of the grace and fauour of God then pronounce thy selfe one of Gods elect al curious disputatiōs set apart I protest before God that I◠see not by what meās I could haue stood stedfast in many my priuate greeuances had I not held this one comfort impregnable No man shall take my sheepe out of my handes c. What are all other comfortes if this be not at hand with vs that all thinges good and evill befall vs not casually but by the eternall decree purpose of God worke for our saluation 9. Iun. 1575. A PREFACE OF AN ORATION pronounced on Easter evē by a certaine student of Divinity in the famous Vniversity of Heidelberge touching this question To whom the benefite of the Death and Resurrection of Christ appertaineth and how Christ died for all men COncerning the story benefite of our Lordes Resurrection I suppose I haue hitherto sufficiently treated It followeth that I proceede vnto the last point proposed I mean to whom this benefite appertaineth Wherfore directing our course as it were by the loadstar of scripture we pronounce by vertue and authoritie thereof that so precious inestimable a benefite belongeth vnto all the faithfull and to them alone and we exclude the wicked vnbeleevers as long as they remaine such from hauing any interest therein For all the faithfull they alone haue a taste of the sweetnes of those fruites suppose free iustification before God a quickening from the death of sinne and of the body lastly immortall life and glory these heauenly blessinges I say all the faithfull and they alone partake and enioy because they all they alone apply thē vnto themselues through faith For these are they who heare Christes wordes who beleeue haue eternal life and come not into condemnation These are they who are iustified by faith are reconciled vnto God and haue peace with him through our Lord Iesus Christ These are they who being regenerate by the holy Ghost are raised with Christ vnto newenes of life whose heartes are purified by faith Finally these are they which sleepe in Iesus whome one day God will bring with him hauing raised them from the dead that they may enioy for ever the glory of his heavenly kingdome Nowe the wicked being vtterly voide and destitute of faith which iustifieth howe should they I pray you partake in any of these blessinges with whom God is not pleased for without faith it is impossible to please God who belong not vnto Christ neyther are heires of the kingdome who neither haue title nor right In Christ Iesus nor To Christ Iesus as the lawiers vse to speake how should Christ appertaine vnto them How should the benefites be extēded vnto them Nay rather all these are by the mouth of the sonne of God himselfe farre remooued debarred
in shorter time cast a number from of the bridge into the stream then deliuer one only from the perill and danger of drowning In like manner it was a worke of more ease to destroy all mankind then to restore one man out of that generall ruine and destruction That the Devill was able to doe and Adam also was able to doe it this none but Christ could perfourme Wilde beastes and calamities haue power to hurt and murther man but it is in the power of no creature to repaire mans losse of salvation and life eternall but this was reserved to the power of GOD alone creator of all thinges wherefore the death of Christ had beene of greater force then the sinne of Adam yea though it had restored but one only man vnto life And certaine it is and an vndoubted truth that the blessings recovered by Christ so far surpasse those whose losse we sustained by Adam as heavenly things and things eternall excell earthly and corruptible things For Adam as the Apostle witnesseth is of the earth earthlie but Christ is heaveâ—lie Adam is a living soule but Christ is spirituall Adam cast vs out of an earthly paradise but Christ hath pâ—â—ced vs in an heavenly Paradise and hath given vs everlasting happines Thus 〈◊〉 haue thought it meete and convenient to proceede 〈◊〉 setting downe the 〈◊〉 of Christs death and resurrection which all appears came to them all and them alone who sticke fast vnto Christ by faith in making answere to the cavils and slaunders of Heretiques c. A SHORT INTRODVCTION TO the CoÌ„trouersie of the SacrameÌ„t of the Lords Supper vnfolding the substaunce of the cheifest questions coÌ„troversed or not controuersed therin bâ—tweene the professors of the Gospell Compiled and written by D. Dauid Parry Foure generall Premises 1 LEt our yong Diuines carry in memorye that the questions touching the Ceremonies and rites of the Supper are to bee distinguished from the doctrine which is the promise of the Gospell annexed vnto the outward and visible rites 2 Let them also learne to put a difference betweene the questions coÌ„troversed and not controuersed aswel concerning the rites as concerninge the doctrine 3 Let them knowe that the questione controversed about the rites and ceremonies are not so principal nor of such circumstance as the other which concerne the doctrine and that for the most part they may and ought to be decided in equitie according to the circumstances of 〈◊〉 place and person yet with this caueat that all be done for edification 4 Let them know moreover that the maine question touching the doctrine of the Lordes Supper not controversed hitherto by any are three and againe on the other side the questions controversed are also three wherunto all the rest may easily be refered Touching both these I will verie briefely instruct the yonger sorte The three questions touching the Lords Supper not called into doubt or controversy are these I. What the Supper of the Lord is All the professors of the Gospell agree in this pointe that the Supper of the Lorde is a Sacrament of the new Testament instituted and ordeined by Christ wherin together with the taking of bread and wine the true body and bloud of Christ is receiued and the communion or participation of Christ with all his blessinges and benefites is sealed vp in the heartes of the faithfull beleeuers II. What are the endes or vses of the supper instituted by Christ Herein also all the professours of the Gospell agree in one that this receiuing of the Sacrament confirmeth our faith of the promises of grace both because this 〈◊〉 the generall and common vse of all Sacraments whatsoeuer also because Christ himselfe hath said of this Sacrament Doe this is remembraunce of mee And This cuppe is the newe Couenant in my bloud III. What is giuen receiued iâ— the Lords Supper In this also there is a mutuall consent of all that the bread and wine are giuen and receiued visibly corporally by the hand and month of the minister communicants but the body bloud of our Lord with all the benefits of his passion are invisible and spiritually giuen and receiued by them both In all these I say there is a ioynt agreement betweene al diuines which professe the Gospell as for vaine brablers whose brawles and iaries may not be the measure wherby to iudge of the consent or controverses of the churches professing the Gospell they neyther agree in these nor in any other The three questions called into doubt or controuersie are these The first question What is the vnion of the Signe signifying or the Thing signified in the Lordes supper whether it be Transubstantiation or Consubstantiation or only a mysticall reference or relation of the one to the other To this question we make an answere consonant to the Catholicke faith in three seuerall propositions the two of which are Negatiue and third Affirmatiue 1 Proposition The Sigâ—es and the Things are not vnited by Transubstantion that is by such a charge as in which the substance of â—he Signe are transformed into the substaÌ„ce of the Thinges the accidents onely remaining The reasons of the first proposition 1 The first reason is because as Ireneus saith there are two thinges which haue a Sacramentary proportioÌ„ in the Eucharist which the Accidents of bread and wine the substance of the body and bloud of Christ can by no meanes haue 2 The second reason is deduced out of the wordes of Christ who saied This is my body not let this bee or bee made my body 3 The third reason is because the bread is termed bread both before the action of Consecâ—â—tion in the action and after the action 4 The fourth reason is because the sounder Fathers reteine the name of bread in the Lords Supper and when they speake by way of Hypeâ—bâ—le of chaÌ„ging of the bread they will be vnderstood to speake Sacramentally As Theodoreâ— Diolog 1. witnesseth saying it was the will of Christ that they who vse the Sacraments should not bend and set their mindes on the nature of the thinges which are seene bâ—t should beleeue that which was made through grace by alteratioÌ„ of the names Here in the same diologue he teacheth that we must vnderstand a sacramentall change in these wordes Christ honoured the visible signes with the title and name of his body and bloud NOT BY CHANGING THE NAME but by adding grace to the nature The second proposition II. The Signes and things signified are not vnited by Consubstantiation that is by a reall Existence of two bodies in the same place or by the close conveiance of one within the other such as we see is of the corne in a sacke of 〈◊〉 in a mans purse of an Infant in his cradell or of 〈◊〉 in a roundler For this is a likelihood of things vnited in substance The Reasons of the second proposition 1 The first reason is because the words of Christ This is
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
therefore is likewise pernicious which the Apostle teacheth If the roote be holy the branches also are holie And the vnbeleeving wife is sanctified by her husbande else were your children vncleane but now they are holy And this is the chiefe comfort of godly parentes that they knowe that both branch and roote are sanctified that is that they their children may from their mothers wombe plead priviledge in the covenant with God by vertue of the free promise made vnto them and their seed after them But they are by nature the sonnes of wrath Who knowes not that Calvin teacheth both that they are the sonnes of wrath in regard of nature and sonnes of the covenant in respect of grace according to that of Saint Peter Yee are the sonnes of the Prophets nall election that then they shall not be seales of present iustification Are not election iustification subordinate and consequents one of the other so farre are they from abolishing one the other that the contrary should rather be infered they are seales of our eternall election therefore of iustification present grace For iustification is so proper naturall an affecte of election that there can be had no certainty of the latter without assurance of the former For they who are iustified in Christ are also chosen to him before the foundation of the world Whome God hath prodestinated those also hath he called iustified and glorified Now then let the Iesuite with open mouth exâ—â—aÌ„e on Caluins opinion as false absurde dangerous and impious And why forsooth false Because saith he Caluin contrary to that which the Scripture teacheth restrayneth Sacraments only vnto the thinge past namely to the grace of election But this cauill is already refuted And why absurde Because saith he he teacheth that by the Sacraments the promises are sealed vnto our consciences yet that infantes are lawfully baptised which neyther haue vse of reason nor conscience But we haue already sufficiently proued that neyther infantes borne in the Church of beleeuing parentes are altogether voyde of reason or faith if we respecte the promised grace although actually they haue neyther the faith nor reason which is in those of riper yeares nor that baptising of Children confirmation of their faith by Sacraments is therfore to be differred because they doe not beleeue seeing of the Scramentes there are other endes purposes whereunto they are ordained But why pernicious and dangerous Because he teacheth that the children of the faithfull are borne iust and holy and hath perswaded many that the sacraments are not necessary vnto the receiving of the grace of Christ Whence it is come to passe that many contemne the said sacraments and in the meane while the soules of many infantes never purified by the saving vvaters of baptisme abide in perpetuall corruption And is it in deed pernicious to teach that the children of the faithfull are borne holy that is not straungers but heires of the covenaÌ„t according to that promise I will be thy God and the God of thy seede That therefore is likewise pernicious which the Apostle teacheth If the roote be holy the branches also are holie And the vnbeleeving wise is sanctified by her husbande else were your children vncleane but now they are holy And this is the chiefe comfort of godly parentes that they knowe that both branch and roote are sanctified that is that they their children may from their mothers wombe plead privilege in the covenant with God by vertue of the free promise made vnto them and their seed after them But they are by nature the sonnes of wrath Who knowes not that Calvin teacheth both that they are the sonnes of wrath in regard of nature and sonnes of the covenant in respect of grace according to that of Saint Peter Yee are the sonnes of the Prophets of the covenant That is spoken against the Pelagians denying originall sinne this against the sophistes tying grace to the sacraments neither of these is perniciously taught because either 〈◊〉 according to scripture Let Calvines Christian institution be searched and his Commentary on those words of Saint Paule we are all by nature the sennes of wrath Thence may the Iesuite and Selneccer and Hunnius and all the rabble of Calvines adversaries learne that originall sinne is as naturall vnto vs as poison to a serpent yet neverthelesse the children of the faithful are a seede blessed even from their mothers wombe Or if it like them better let them heare and reconcile David confessing of himselfe Behold I am borne in sinne and my mother coÌ„ceived me to inquity And yet else-where he comfortes himselfe in this manner On thee haue I depended from the time wherein I was borne and from my mothers wombe thou art my God or God himselfe coÌ„plaining in this sort of mans nature The thought of mans heart is wicked from his childhood and yet Ieremie witnessing Before I framed thee in thy mothers belly I knew thee before thou camest out of her womb I sanctified thee Thus the Iesuite sees in what respect Calvin saith that infantes are borne holy namely not simply and wholy but in some sort I shall hardly beleeue vnlesse the Iesuites shewe it that it is found in Calvin that they are borne iust For in this life it is not all one to be holy and to be iust Now whereas hee patcheth this vnto the rest that Calvin hath perswaded many that the sacraments are not necessary vnto the receiving of the grace of Christ and that therevpon hath followed the conteÌ„pt of baptisme with the destructioÌ„ of many souls this is partly a cavill partly a plaine sophisme A cavill that Calvin should altogither deny the necessity of sacrameÌ„t a sophisme in imputing to his doctrine the contempt of baptisme which the Iesuite faineth to haue ensued therevpon Indeede he doth not binde God and grace vnto the sacraments nor falsly placeth in theÌ„ an absolute necessity as do these Sophisters His purpose is only with Bernard to condâ—ne not the absence but contempt of sacramentes But is this to persuade many that sacramentes are not necessary Heare I pray you what himselfe hath written of this matter in his â—â—stitution Now saith hee even hereby it appeareth that their conceit is to be cassiered who adiudge all that haue not beene baptized vnto eternall death c. The promise of God is manifest whosoever beleeveth in the sonne shall not see death nor come into iudgment but is already passed from death into life Which I would not haue so taken as if I meant that baptisme might be contemned without offence for I am so farre from excusing this contempt that I affirme the league and covenant of God thereby to bee violated and broken thus much it suffiseth to proue that it is not so necessary that we must needes thinke him damned who shall be debarred all meanes and opportunity of obtaining it But
produce the opinions of Fathers and the sounder Schoole-meÌ„ who thus interpret the Scripture with vs I should lead you into a large field of discourse Notwithstanding it is not vnfitting my purpose to cite at the least some few of them for confirmation Let vs heere Cyrill thus recoÌ„ciling those words of Christ I pray not for the world with that sayinge of Iohn He is a propitiation for the sinnes of the whole worlde Iohn saith he seemeth to dissent from us Sauiour For our Sauiour heere refuseth to pray for the world but Iohn affirmeth that he is the propitiation and reconciliation not for our sinnes onely but for the sinnes of the whole worlde But the blessed Euangelist S. Iohn because he was a Iewe least the Lord should seeme to be an aduocate with his father for the Iewes onely not for other nations which as soone as they were called obeied of necessirie added for the whole world But the Lord Iesus separating you from them which are none of his saith I pray for them a loue who keepe my sayings and haue takeÌ„ my yoke For whose mediatour and high Priest he is he doth for good cause imparte vnto them alone the benefite of his mediation Hitherto Cyrill Let vs hear Prosper also in this answeare to Vicentius obiections clearly distinguishing on this manner As far forth saith he in his answere to the first obiection as you respect the greatnes and power of the price Or as you respect the our whole cause of mankinde so the bloud of Christ is the redemption of the whole world but they who passe the time of their life heere without faith and without the Sacrament of regeneration they haue no part in this redemption Wheras then in regard of the one whole cause of mankinde truely vndertaken by our Lord Iesus Christ all are well saide to be redeemed yet all are not freed from captiuitie withovt doubt the appropriation of redemption is theirs out of whome the prince of this worlde is cast dislodged and are nowe no longer â—ims of the diuell but meÌ„bers of Christ whose death was not so coÌ„municated vnto all mankind that it should effect the Redemption of these who were not to be regenerated and renewed in the spirit but so as that that which was by one example performed in behalfe of all might by the Sacrament be confirmed in some particulars For the potion of immortalitie being a confect of our infirmitie and Gods truth is of force in it selfe to profite all but if it be not drâ—nke it salueth not The same Prosper making answere to the demaÌ„ds of the FreÌ„ch-meÌ„ in plaine tearms alloweth of this phrase Christ died for the faithfull alone which these men condeÌ„ne as smelling of Turcisme his wordes are these Wheras then our sauiour is rightly said To haue beene crucified for the redeÌ„ption of the whole world in regard of the true and reall taking vnto him mans nature and in regard of the common losse wee sustained in the person of the first man Adam yet he may well be saide to be crucified only for those to whome his death was availeable For the evangelist saieth that Iesus should die for the nation and not for the nation onely but that he should also gather togeather in one the childreÌ„ of God which were scattered Thus far Prosper Gregorie saith The author of life gaue himselfe over vnto death for the life of the Elect. Innocentius 3. who liued a bont the 1200 yeere of our Lord thus writeth The bloud of Christ was shed FOR THE PREDESTINATE ALONE as touching the efficacy therof For the shedding of the righteous bloud for the vnrighteous was of so rich a price that if the whole world would beleeue in their Redeemer the snares of the Deuill should take bold of none Bernard saith Christ according to the fulnes of time indeed died for the wicked but according to Gods decree of Predestination for his brethren and friends Thomas on the 5. of the Apoc. writteh on this maÌ„ner Of the redeÌ„ptioÌ„ purchased by the passioÌ„ of Christ we may speak in a double sence signification either respecting the sufficiency therof so his passioÌ„ redeemed all because as coÌ„cerning himself he deliuered al For his passioÌ„ is sufficient to serue redeeme al yea if there were a thousand worldes as saith Anselme in his 2. booke and 14. Chapter Cur Deus homo c or els we speake therof respecting the efficacy in this sence he redeemed not all by his passion because all cleaue not fast vnto the Redeemer and therefore feele not nor perceiue the virtue of redemption The same authour againe saleth The merite of Christ as concerning the sufficiency thereof equally belongeth vnto all but not concerning the efficacy which happeneth partely by reason of free-wil partly by reason of Gods election by whome the effectes and fruites of Christs merits are mercifully bestowed on some and by the iust iudgment of God are withheld froÌ„ other some Lambard in his third book Distinct 22. ca. Christ offered himselfe vp to God the Trinity for almeÌ„ as touching the sufficieÌ„cie of the price paid but for the elect alone as touching the efficacy because he wrought salvation only for the Predestinate What should I say more where as these present proofes declare sufficiently that this interpretation of holy Scripture is not vpstart or profane but of ancient received in the Church and grounded on evident truth One only place of Peter Galatine a Monke indeed but yet a learned Divine and skilfull in the Hebrew I intend to alleadge that these clamorous punies novices in divinity may better see how that whatsoever is either vnknowne vnto them or standeth not with their monstrous inventions is not presently new-fangled heathenish Thus therefore he wel truely commenteth on these words of Esay My righteous servant shall iustifie many c. Although the passion of Christ ought to bee sufficient to wash away the sins of all men yet it washed not them all away but their sins only who shoulde beleeue in him repeÌ„t For this cause he saith And himselfe bare the sinnes of many Now omitting authorities let vs bring forth the reasons which this vpstart Pelagian progeny by their profane absurd opinion doth especiallie oppose against vs. They labour tooth and naile to prooue that Christ died for all why no man denieth it For this is the voice of Scripture They adde heerevnto that he died for all and everie particular man We deny not simply this their assertion although wee finde not where the scripture speaketh on this maÌ„ner They farther vrge that he died for all and evrâ—e particular both elect and reprobate for Cain David for Iudas and Peter for them which shall bee damned in like sorte as for them which shal be saved without all respect either of their faith or infidelitie This is a hard saying They run on still
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
9 He which is borne of God sinneth not but his seede remaineth in him XI But for al this it is not lawful for any maÌ„ froÌ„ this will of God to take occasion of sinning the more freelie or deferring and casting of the time of his repentance For that promise of the present eternall grace of God pertaineth to such as liue in true repentance and feare of God not in carnall securitie For all such as liue securely are in danger to be forsaken hardened by the iust iudgment of God and dying without repentance to perish euerlastingly but because of the vncertaine continuance of this life especially because of Gods anger against such as with securitie against coÌ„science abuse his mercy Mat. 24. 28. If the evil servant shall saie my Lord delaieth his comming c. And v. 24. Watch because yee kow not the daie the houre c. Rom. 2. 4. Or despisest thou the riches of his bouÌ„tie and patience c. XII The principal efficient cause of our conversion is the holie Ghost neither is any man converted but by his speciall favour But he effecteth it in meÌ„ of ripe yeares especiallie by knowledge of Gods word and faith there vnto given which is in all that repent in them alone so that neither faith is without conversion nor conversion without faith Psal 51. 12. Create in me ô God a cleane heart And v. 13. I will teach the wicked thy waies Ier. 3. 18. 〈◊〉 me 〈◊〉 Lord and I shall be converted because after thou diddest coÌ„vert mee I repented 1. Cor. 4. 15. I haue begotten you through the gospell Act. 15. 9. By faith the heart is clensed Heb 4. â— The word they hard profited them not because it was mixed with faith in them that heard it Iames 2. 17. Faith without workes is dead Rom. 14. 23. That which is not of faith is sinne XIII As therefore vnto faith so also to the effecting exercising furtherance of repentance in men God vseth many means or external helping causes as the good examples of others the punishments of the wicked the rewardes of the godlie especially crosses and chastisements Mat. 5. 16. Let your light c. Rom. 11. 11. By their destruction came salvation to the Gentiles to provoke them to emulation Also ver 21. If God spared not the naturall branches beware least hee spare not thee also Psal 58. 12. And men shal say verily there is fruit for the righteous doubt lesse there is a God that iudgeth the earth Ps 119. 71. It is good for me that I haue beene in trouble that I may learne thy statutes 1. Cor. 11. 37. When we are chastised we are instructed by the Lord. XIV The proper and perpetuall effects of true repeÌ„tance are confession of our owne vnworthines of Gods mercy and all good workes But things indifferent as fasting laying aside our comely costly attire c. are helps signes of repentaÌ„ce not alwaies or necessarily but such as may bee vsed at the discretion convenient occasions of the godly But eternall life and other Gods good giftes benefites are not effectes or deserued revvards but consequents free requitals of repeÌ„tance as also of faith good works Ps 51. Against thee only haue I sinned Dan. 9. 7. To thee O Lorde belongeth righteousnes but vnto vs confusion Mat. 3. 9. Bring forth fruits worthy of repentance 1. Tim. 4. 8. Bodily exercise profiteth little Luc. 17. 10. When yee haue done all say we are vnprofitable servants XV. As therfore al the elect are in this life coÌ„verted so none of the reprobate do truly repent but the more they are vexed with an evill coÌ„science feeling or fear of punishmeÌ„t so much the more falling into despaire they storme against God his iudgements turne themselues away froÌ„ God sin the more grievously and blaspheme openly or some time for feare of punishment or desire of glory or other commodities of this life they forsake their errors embrace and professe the truth abstaine from external offences and make a shew of holinesse being indeede hypocrites without faith loue or feare of God and therefore in the end fall quite away Examples are frequent of Caine Esaâ— Iudas Saul Ahab Esaie the fifty and seventh and one and twentith There is no peace with the wicked Matth. 21. 44. and Hebre. 66. They which haue once bin lightned after fall are not any more renued by repeÌ„tance 2. Pet. 2. 20. For if they after they haue escaped froÌ„ the filthines of the worlde by the knowledge of our Lord c. are yet entaÌ„gled againe therein overcome their latter ende is worse with them then the beginnâ—ng XVI The Papistes opinion touching repentaunce iâ— impious that contrition may bee and is sufficient for our sinnes and that it is a merit of remission of sins that confession or reckning vp al â— mans sins to the Minister is necessarie that the workes or rites coÌ„manded not by God but by the Ministers are necessary and satisfactions for the eternal punishments or those of purgatory due to our sins Psal 90. 11. Who hath knowne the greatnesse of thine angerâ— Tit. 3. 5 He hath saved vs not by those iust workes which we haue done but of his mercy by the wâ—shing c. Psal 19. 13. Who can vnderstande his faults clense mee from my secret faultes Esa 29. 13. Math. 15. 8. In vaine they worship me with traditions of men XV. OF THE LAW OF GOD. 1 A Law in generall is a sentence commanding that which is honest and binding the reasonable nature to obedience with a promise of reward if that obedience be performed threatning of punishment if it be violated 2 Of lawes some are divine some humane 3 Humane lawes are either civill or ecclesiasticall 4 The principall differences betweene divine and humane lawes are these that diuine laws do partly concerne Angels and men partly all and partly some men humane lawes concerne onely some men Secondly divine lawes besides externall actions doe also require the internall qualities and motions humane lawes commaunde only certaine externall actions Thirdly divine lawes propose not only corporall and temporall but also spirituall and eternall punishments and rewardsâ— humane lawes promise and threaten rewards and punishments only corporall and temporall Fourthly obedience to divine lawes is the end of humane laws humane must serue to the observatioÌ„ of divine laws Fiftly of divine laws some are eternall and some mutable all humane lawes are mutable Lastly divine laws can be abrogated by none but God humane lawes for probable causes many bee chaunged and abrogated by men XVI OF THE PARTS OF GODS LAW 1 THere are in holy scripture found 3. partes of Gods law That is to say Moraâ— Ceremonial and Iudiciall 2 The morall law whose summe is conteined in the ten commaundements is a doctrine agreeing with the eternall and immutable wisedome and rule of iustice in God discerning
my selfe the things wherof I meane to speake you before hād may cōceiue what you are like to hear First thē I giue you to vnderstand that this our deare Vrsine was a man absolutely furnished with manie and those exceeding greate and singular giftes of wit and vnderstanding Also this I saie that with these most singular exquisite and incredible giftes of witte vvas ioyned a most stricte course of life respecting the publique good of the Church Lastly I tell you that his godly death is vnto vs a most sure argument both of his eleganeie of vvitte and strictnesse of life VVithin these boundes I doe of purpose empale my selfe that so you remembring this may the more easily recall to memory all the rest and with authoritie call me homewardes if I offer to wander beyond these listes Concerning that wit whereof we spake I am verily perswaded that this worthy man was most aboundantly stored with many and those verie heauenlie giftes thereof which I desire may bee spoken without offence and taken without envy of any man For vvaying vvith my selfe that strength of wit which is naturall I see not vvhat was wanting in him that might be founde in any man but when I thinke of those vertues whereby our wits mindes are adorned and strengthned to the studies of humanitie and religion then me thinke I remember how by the finger of God almost all were heaped vpon this one man And that this which I speake is true al men can witnes who but once conuersing vvith him haue had experience of his singular vertues vvitnesse his familiar acquaintance witnesse his friends witnesse innumerable multitudes of those vvhich haue vsed his advise witnesse many greate and principall men which haue preferred him before al men to bee the oracle of their counsels th◠censurer of their wrightings vvitnesse innumerable peoples nations churches and lastlie bookes of his by whose varietie of learning CHRISTS people hath alreadie a long time beene fedde and recreated albeit they like modest children obeying the modest will of their natural Father dissemble and conceale his name VVhich beeing so vvhat neede I any farther blazon the worth of so incomparable a wit For if I consider with my selfe his naturall wisedome ioyned vnto this witte beholde immediatelie there are presented to my viewe vvhole troopes of conferences Letters Lectures Sermons wrightings bookes beeing as it vvere vvhole shoppes and store-houses of his wisedome If at any time I bethinke my selfe of his invention vvhat could a man conceiue of sharper edge as the Poēt said more forwarde and swift more diligent industrious then was that force wherwith it pleased almightie GOD to endue this vessell of holinesse If I respect that magnanimity and quicknesse of conceipt vvhereby all humaine things he conceaved skorned what mā on the earth did more easily in the twinckling of an eie as vvee vse to saye overpasse all those thinges vvhich to those celestiall spirites seeme vile base then he did If tenacite of memorie which is the continual companion of good wittes I finde in this man a memorie immortally good But after this fruitful and happie witte was once manured husbanded by ingenuous artes and sciences then indeede began he to aduance the singularitie of his nature vnto a perfection far exceedinge all others For he trulie was so skilled in all artes and sciences that he might worthilie bee thought possessed with that famous circle of sciences so much commended by auncient philosophers He was as well seene as any man in the arte of pure plaine elegant and true speech He had so diligently and artificially vsed each part of philosophy that you should not take him to haue beene a scholler to philosophie but rather philosophie to haue bin a scholler to him He was most skilful in the Mathematiques he knew exquisitly al that pertained to Naturall philosophie and was so excellently cunning in Moral and politique affaires that he might worthilie be accoumpted a singular miracle of the worlde Moreouer to the intente that learninge this wee may proceede yet farther how manie and greate men did hee to his greate cost visite that he might throughly informe himself in the knowledge of these thinges and perfite himselfe by diligent imitation For hee visited hearde swallowed not onelie with eyes and eares but allso with insatiable thirst of mynde those most cleere and eminent lightes of all Europe which then shined in Wittemberge Leipsich Paris and Zurich gathered from them all the sweete hony of learninge whose combes are nowe extant delicious and wholesome to vs for this schoole to Germanie his deare countrie and to the whole church of God which is the common mother of vs all but bitter and pernicious to all wicked men and heretiques What should I heare speake of exercise wherein this greate servant of God and minister of the church did so greatlie delight that with too severe and strict meditation and exercise wherevnto hee was wholie addicted hee neglected all care of his bodilie health And this hee did then especially when hee had satisfied his minde with the knowledge of humaine artes least perhappes that might befall him which often befall vnskilful fencers whoe a longe time flourish beate the aire without once touching the body after much paines takē to no purpose whē they come indeed to the sharp are soone over come in fight for it is indeed a great matter and ever cōmendable to excell all others in naturall gifts strēgth of witt but greater to grace that solid natural iuice of wit with the florishinge pleasinge coloure of humaine arts but greatest that which exceedeth all the rest is when both iuyce colour are steeped purified in the sacred foūtaines of this diuine heauenlie doctrine not that our minds might anie more be coloured as in times past with pure purple but that every one in the spirite of his minde may bee renewed after the image of his creator And if any man in our memorie without doubt this valiant champion of Christ hath performed laboured and carefully perfited it For first he perceaued and verie wisely that those daintie ornaments of humanitie ought to be hand-maides vnto the word of God and holy scripture Then this he laid downe for a ground that he was not at his owne but others disposing Also he vnderstood that as many as addicte themselues to the service of God obtaine of him saluatiō but such as withdraw themselues from vnder his hand doe fayle therof But then good Lord how feruēt a studie did the meditation of these things breede in the sanctified soule of this Christian champion what feare what desire what zeale Hēce sprōg his faith in Christ his hope and that which is the bond of all perfection his charitie all heauenlie vertues which whē once they were rooted in him by God the father they could neuer be rooted out or corrupted by any temptation violēt fraud prosperitie or adversitie What shall wee