as when one friend giues vnto another some excellent booke or a piece of Gold to be a signe vnto him of his friendly remembrance Lastly some Signes are Confirmatiue whereby some benefit or other promised vnto vs by any man is made certaine vnto vs. As the seale hanging at the Kings Letters Patents doth not onely signifie and put the party in remembrance of some benefit but it doth especially certifie him as namely by which he to whom the letters are granted is certainely assured to obtaine that benefit or good thing which is promised him in the Letters A Sacrament then is a Seale or Signe assuring vs the forgiuenesse of sinnes promised in the Letter Pattens of the Gospell In which short and plaine description the whole nature of Sacraments doth consist neither is it here any whit needfull that the godly heart should bee troubled or molested with any subtilties either of Papists or of Vbiquitaries I conceiue what a Sacrament in generall is I would haue you to shew me what the Supper of the Lord is It is a Sacrament of the New Testament or it is a holy signe ordained by Christ in the new Testament that by bread broken and eaten wee may be admonished and certified that the body of Christ was broken vpon the Crosse and giuen for vs and by wine powred out and drunke wee may bee remembred assured that the blood of Christ was shed for vs for the remission of sinnes How many things are we to consider in the Lords Supper Three things as in euery other relation first the two termes of the relation the Relate and the Correlate secondly the foundation and ground of this relation thirdly the end or finall cause of this relation What is the Relate in the Lords Supper and what is it called It is called the signe or the thing which puts vs in mind and giues vs assurance of some other matter How many kind of signes be there in the Lords Supper The Relatum or signe in the Lords Supper is twofold Substantiall and Accidentall Which is the Substantiall It is true bread and true wine Which is the Accidentall It is the breaking of the bread and the taking of it likewise the powring out of the wine and the taking of it What is the Correlate in the Lords Supper It is called the thing signified or that thing whereof wee are put in mind and assured in the Lords Supper The ancient Church called the Relatum the earthly matter as is bread and wine for both of them spring from the earth and the thing signified it called the heauenly matter whereupon it rightly and religiously taught that the Supper of the Lord did consist in two things a terrene or earthly and a celestiall or heauenly matter and therefore that it behooued those which came vnto the Lords Supper to thinke that there they should receiue two things to wit an earthly thing after an earthly fashion that is bread and wine with the mouth of the body and an heauenly thing after an heauenly manner that is the Body and Blood of Christ by a true faith What bee the things signified in the Lords Supper The thing signified is of two sorts substantiall or accidentall What is the substantiall Euen whole Christ our Mediator according to both natures diuine humane but especially according to his body and bloud inasmuch as in his body as the subiect of his pasiō he suffered for our sinnes and by his blood shed he purged our sins And this it is which Christ saith This is my body which is giuen for you that is in the Supper of the Lord you are pu◠in remembrance and assured of my body as it hung vpon the crosse and also of my bloud which was she◠likewise for you vpon the crosse What is the accidentall Euen all those benefits which do accrew vnto vs by the passion and death of Christ as the forgiuenes of sins regeneration sanctification in fine life euerlasting as Christ saith My blood which is shed for you for the remission of sinnes I haue heard of both the termes in the Lords Supper to wit the Relate and the Correlate now I would bee instructed about the foundation ground of that holy admonition and certification as you calld it The fundamētall or efficient cause of the Lords upper is partly in respect of the thing it selfe or the Sacrament partly in respect of vs which doe vse the sacrament What is the foundation in respect of the Sacrament it selfe It is twofold the institution of Christ and the agreement or correspondencie betwixt the signe and the thing signified What are to be considered in the institution of Christ Two things First the Historie of the institution of the LORDS Supper set downe by the Euangelists secondly the especiall wordes of the institution which are This Bread is my Bodie which is giuen for you This Cup is the new Testament in my Blood How are those words to bee vnderstood They are to bee construed according to the nature of signes or sacraments which are not transubstantiations of things but as wee haue a little before noted significations and seales of things These words therefore are not substantially to be vnderstood as if the Bread were the substance of the Bodie of Christ for by that reason bread should haue been crucified for vs bread should haue been giuen to die for vs and so the Cup likewise should haue been shed for vs vpon the Crosse the Cup should haue issued out of Christs side Neither are they to be vnderstood consubstantially as if the body of Christ were included in the bread and the bloud of Christ included in the wine for Christ saith not in this bread is my body or in this wine is contained my blood neither would our Sauior teach his Disciples where his body or his blood was for they saw that well enough in that Christ was sitting with them at the Table But those words are to be vnderstood in a commemoratiue or certificatiue signification as if Christ had said the bread doth for a certaintie signifie vnto you and giues you notice of my body which is deliuered vnto death for you and the wine doth most certainely notifie and assure you of my bloud which is shed for you for the remission of sinnes Christs speech then is altogether the like as if when a Prince hath granted to any one a faire Mannor and he giue withal vnto the Graunt his letters with his Broad seale and deliuering the man these his letters with the seale hee should say Loe there 's your Mannor Now he giues not the land substantially into his hands by consequēt it wil follow that that speech of the Prince must not be vnderstood substantially as if those letters the sealewere the very substāce of the demain or because the demaine were inclosed in the seale but it is a significatiue certificatiue kind of speaking
Lords Supper they were obliged to performe workes of loue and charitie towards their neighbours And this is the true doctrine of the Lords Supper drawne out of the onelie Word of God and taken from the nature of Sacraments But contrariwise the Masse is an horrible monster an idoll composed by Antichrist consisting of diuers horrible blasphemies whereby the whole dignitie and excellencie of the Lords Supper is defaced and quite taken away namely while they say that Christ in the institution of the holy Supper before that euer he gaue his body and blood vnto his disciples did vnder the bread and wine offer vp himselfe truly though after an vnbloody manner for the honour of his Father and that he did appoint then his disciples and all Ministers afterward to doe the like As the Masse-priests indeede after a few words vttered like Magical Spels and Charmes after a few histrionicall gestures and ceremonies doe beare vs in hand that they doe And further they blush not to affirme that this Sacrament is a sacrifice a most true propitiatorie sacrifice for the sins punishments and all wants not only of the liuing but of the dead too And so most blasphemously tread as it were vnder foote the Passion of Christ which as formerly we haue prooued is the alone and only propitiation for our sinnes which was onely to bee made and performed by Christ and not often to be reiterated as are the expresse words of the Apostle against that idoll of the Masse worthy to bee obserued Heb. 10.12 Christ hauing made that one onely offering for sinnes for euer sitteth at the right hand of God And vers 14. By that one oblation hath he consecrated for euer those which are iustified You may reade more abuses and abominations of the Popish Masse very plainely propounded in the explication of Vrsins Catechisme at the eightieth question You haue fitted mee for the Lords Supper by knowledge both generall and particular now it remaineth that you prepare mee also by true deuotion What things then I pray you doe appertaine vnto that true Deuotion Two things first that you bethink with your selfe how oft you are to vse the Lords Supper secondly that you consider well how you may vse it worthily How oft must I vse the Lords Supper Very often where truely there can bee no certaine number of times prescribed vnto any man because euery one out of his godly vnderstanding is to set downe that with himselfe But in the Primitiue Church the Christians surely did vse the Lords Supper as often as euer they came together to heare the Word of God as may appeare out of the 3. of the Acts where the Christians are said to haue met to heare the word of God and to the breaking of Bread that is the Supper of the Lord. But it would be very conuenient foure times in the yeare or twise at the least euery yeare to approach the Lords Table and that for these reasons First Because frequent and solemne thankesgiuing is by vs to bee performed for that so excellent benefit which was affoorded vnto vs by Christs passion Secondly because Christ in expresse termes commands How often soeuer you shall doe it in remembrance of me where the word how often soeuer enforceth an often vsage that is So often as often as you shall come so that it presupposeth that wee are often to come 3. And thus farre are wee indebted to our faith that wee often strengthen it so much we owe vnto our consciences that we may often hereby cherish quicken and cheare them vp for by this good helpe and meanes wee stirre our selues vp to leade a new life whilest that we consecrate and offer vp our selues to God by the vse of the Lords Supper Thus much we owe likewise to the Ch. that we may hereby make open profession and giue a publike testimony that we be fellowes members of it Lastly thus much we are bound to performe for the auoiding of corporal punishments for 1 Cor. 11.30 it is said For this cause many are weak sick among you many sleep c. where the Apostle teacheth that God punisht many in the Ch. of Corinth with diseases death because they did not rightly vse the L. Supper Now if God did lay his punishing hand on thē by diseases death for the wrong vse how much more will he punish for the rare vse of the L. Supper Teach me now further how I may worthily vse the Lords Supper and so how my deuotion must be qualified That indeed is it which aboue all other is most necessary because of that most sharp sentence pronounced by the Apostle 1. Cor. 11. v. 7. Whosoeuer therefore eateth this bread or drinketh this Cup vnworthily he is guiltie of the body and bloud of Christ that is he is held guiltie of the violating of this sacred signe and seale whereby the body and bloud of the Lord is represented and withall assured vnto vs. Whereupon hee further addeth Let euery man therefore examine himselfe and so let him eat of this Bread and drinke of this Cup for who so eateth and drinketh vnworthily eateth and drinketh his owne damnation not discerning the Lords body that is not vsing with reuerence those most holy signes and pledges whereby wee are assured of the Lords body and so consequently not discerning or putting any difference between common bread which wee eat euery day at our tables and this bread which by reason of the vse and office of certifying and assuring is made holy and so likewise of the Wine Of what sorts is that deuotion I pray you tell me It must be of two sorts either Antecedent going before the receiuing or Concomitant and ioyned to the receiuing of those holy mysteries How is the Antecedent deuotion called It is called The examining of a mans selfe according to that wee erstwhile vrged out of the Apostle Let euerie man therefore examine himselfe c. What is the true trying of a mans selfe of what parts does it consist The examination or proouing of a mans selfe is nothing else but the sifting of ones conscience what a man thinketh of himselfe and this examination is threefold Which is the first examination The first examination is as touching our misery which againe is either general namely when we consider with our selues the misery of whole mankind which did betide vs by the fal of our first Parents which doth consist in sin the punishment of sin or special when our thoughts are occupied about our own peculiar misery which examinatiō stands in 2 things first in the acknowledging of those sins which thou euery day hast committed either by omitting good things which should haue beene done or committing euill which should haue beene left vndone and that both in respect of Good workes which wee ought to doe as also in respect of praiers and daily inuocating on Gods Name which hath beene either altogether neglected
which must be thus vnderstood interpreted these letters of minâ— this seale do import and assure thee of the certaine hauing and possessing of that Manor farme or demain Wherfore we conclude that the body bloud of Christ according to the substaÌ„ce therof is neither in the bread nor in the place where the Supper of the Lord is administred but in truth in heauen as it is vsually said he ascended into the heauens from whence he shal only come at the last Iudgement but that the bread wine do giue vs notice assuraÌ„ce that the very body which now is in heauen was giuen for vs on the crosse and that the bloud of Christ was shed for vs which must be obserued against the Papists Vbiquitaries who seeke after the body and bloud of Christ in that very place where is the bread and wine What is the other foundation in respect of the Sacrament It is the agreement or meet analogie betwixt the signe the thing signified or it is that fiâ—nes wherby the bread may signifie certain vs of C. body giuen for vs the wine may notifie and assure vs of the bloud of C. shed for vs. Wherin consists that fitnes which true bread hath to signifie the body of Christ It consists in 3 things 1 that like as the bread is broken so the body of C. was broken torne vpoÌ„ the crosse for vs as Paul saith This bread it is the communion of the body of Christ. 2 That like as bread hath the force of nourishing so the body of Christ giuen for vs vnto death hath power to refresh our coÌ„sciences foâ—lorne almost spent pin'd away by reason of sin 3. Like as bread doth not only nourish but it doth also strengthen our body so the body of Christ in like manner deliuered vnto death for vs hath power continually to cherish and sustaine our drooping miserable consciences Wherein consists the correspondencie that Wine hath vnto the Blood of Christ In three things also first euen as the wine is poured out into the cup and poured also out of the cup so the bloud of Christ sprung out of his body and was shed vpon the crosse Secondly euen as wine hath the power of reuiuing and quickning or of heating and moystening of our body and of increasing vitall and animall spirits so the bloud of Christ or the merit of the bloud of Christ hath the power of quickning our benummed drie consciences by reason of sinne Thirdly euen as wine maketh glad the heart of man and hath great vertue in it to cheare vp the mind so the merit of Christ or the bloud of Christ worketh an vnspeakable ioy in our soules whereof Dauid speaketh Psalm 51. Restore vnto me my ioy againe I haue heard what the foundation of the Lords Supper is in respect of the Sacrament it selfe or the things themselues now tell mee what is their ground and foundation which do vse it or the foundation in respect of vs It is true Faith whereby wee doe so looke vpon these signes as they signifie remember and assure vs of the body of Christ of the bloud of Christ and so consequently of his whole merit and so likewise of certaine remission following vpon that merit For in the Supper of the Lord remission of Sinnes is not granted vnto vs neither hath the Bread or the Wine any power to purifie from sins as the Papists peruresly do imagine But our Faith is confirmed and strengthned by these signes in the remission of sinnes which was granted and giuen vnto vs before that we approached the Supper Wherein consists that Faith which we must bring to the Lords Suppur thereby to bee confirmed and strengthned It consists in two things First in a sure trust and confidence whereby we beleeue for certaintie that Christs body was giuen and his bloud shedde for vs that is for that person that commeth to be partaker of the Lords Supper Secondly it consisteth in application whereby we appropriate vnto our selues Christs passion steadfastly beleeuing that wee as Christs members are so made one with Christ our head that as he suffered for our sinnes euen so the pardon for all those sinnes for his passion sake we should as certainely bee perswaded of as if we our selues had been crucified and there haue giuen our owne proper bodies and shedde our owne hearts bloud I haue heard as concerning the foundation and ground of the Lords Supper it remaineth that I learne somewhat of the end or the finall cause for which the Lords Supper was instituted and for which it becommeth mee to communicate at the Lords Table The end or finall cause is first in respect of Christ then in respect of our selues In respect of Christ the ende is the commemoration of that his most bitter Passion which he endured for vs both in his soule and in his body A commemoration I say that is a gratulatorie remembrance to the ende that for that so great a benefit and vnutterable loue towards vs we should in the publike assembly and congregation in the very face of the Church yeeld together with that remembrance most hearty thankes As Christ saith Doe this in remembrance of me in an Eucharisticall or thankefull wise Whereupon this Sacrament is also called the Eucharist for this principall vse of the Lords Supper In respect of our selues the vse of the Lords Supper is either Primary or Secondarie What is the Primarie vse of it in respect of our selues It is two â—old First the confirming and establishing of our faith as touching the forgiuenesse of our sinnes for Christs body giuen vnto death for vs and for his blood shed vpon the Crosse likewise for vs. The other vse is the nourishing strengthening reuiuing and chearing of our consciences which were by the burthen of sinne oppressed dried vp and disconsolate Which is the secondary vse arising from the former It is threefold first the consecration of our selues that euen as Christ offered himselfe once vpon the Altar of the Crosse for vs so we should in this publike action of the Church offer vp our selues and our whole life euen all that are ours vnto God and his sonne Secondly the publike confession of our faith to wit that by these external symboles and tokens as by a militarie marke and signet wee may testifie vnto what company we belong and to what religion wee adioyne our selues Thirdly the obligation of our selues that wee should also by this publike action in the sight of the Church bind our selues to loue our neighbour and to do the works of charitie especially to them that are partakers with vs in the same beliefe and religion And hereupon it was that the Ancients called this Supper of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a loue-feast and that they were alwaies wont which came vnto the Supper to giue some almes vnto the poore that so they might testiâ—ie how that by the vse of the
that was imputed vnto him for righteousnesse Againe Vnto him not that worketh but that belieueth in him which iustifieth the wicked his faith is counted for righteousnesse Luk. 8 Mark 6. saith Christ onely belieue which is all one as if he had said By faith alone thou shalt obtaine euerlasting life So then although these words bee not manifestly extant By faith alone we are iustified yet the sense is manifestly put downe and other words therevnto equiualent are contained in the Scripture for whereas the Apostle saith Rom. 3.28 We conclude that a man is iustified by faith without the workes of the Law Certainely it is all one as if he said Wee conclude that a man is iustified only by faith for a man must needs be iustified either by faith or by workes a third way none can be able to shew Paul plainely saith to the Galath We know that a man is not iustified by the workes of the Law but by the faith of Iesus Christ. Not By those righteous deeds which wee haue done but by his owne mercy he hath saued vs through the Lauer of regeneration and renewing of the holy Spirit Therfore it remaineth that we say that faith alone doth iustifie a man And that no man is iustified by workes and so consequently that our works doe not merit for vs forgiuenesse of sinnes I prooue it by euident testimonies of holy Writ I. Tit. 3.5 Eph. 2.8 By grace are ye saued through faith that not of your selues it is the gift of God not of workes lest any should boast Secondly Philip. 3.9 Rom. 3.24 II. We are iustified before we do any works as S. Paul expressely witnesseth of Abraham that before hee had done any good work he was iustified before God Rom. 4.2 where he saith If Abraham had been iustified by workes he had wherein to boast but not with God To him that worketh the wages is not giuen vpon fauour but debt but he that worketh not but belieueth only in him who iustifieth the wicked his faith is imputed vnto him for righteousnes III. Arg. is taken from the proprietie of our works Our works are debts therfore by them can we deserue nothing Antec is confirmed by Luk. 17. When you haue done all that you can do c. 2. Good works are not ours but Gods now by that which is anothers and not our owne wee can merit nothing Antecedent is proued Phil 2.13 God it is who worketh good in you and perfects it Eph. 2.10 We are his workmanship created in Christ Iesus vnto good workes which hee hath prepared that we should walke in them Thirdly our good workes are not perfect therefore wee can merit nothing by them for three things there bee required of him that will merit first that hee hath that by which he will merit of his owne secondly that it be no debt thirdly that that bee perfect which three conditions our good workes haue not as it is said Esay 6. All our righteousnesse is like vnto a menstruous cloath And Philip. 3.8 Paul calleth his workes dung I vnderstand what iustifying faith is now tell mee the cause thereof whereby it is begotten in vs The principall cause whereby sauing faith is ingendred is the holy Spirit the instrumentall cause or meanes is either ordinarie or extraordinarie What is the ordinarie meaner whereby the holy Spirit worketh faith in vs It is twofold namely the Word of God and the Sacraments The Word of God you haue already touched now tell mee what is a Sacrament It is a holy signe instituted of God whereby God maketh the belieuers sure of his fauour the forgiuenesse of their sinnes and other benefits likewise by Christ his passion and death to be bestowed vpon them Of what sorts are the Sacraments Of two sorts Sacraments of the old and new Testament How many Sacraments were there in the old Testament Two to wit Circumcision and the Paschall Lambe How many Sacraments be there in the new Testament Two onely Baptisme and the Supper of the Lord What is Baptisme It is a Sacrament of the new Testament whereby sprinkling of the water in the name of Father Sonne and holy Ghost being made we are initiated grafted into the church and whereby there is sealed vnto the faithfull forgiuenesse of sinnes by the bloud of Christ and regeneration vnto life eternall See more in my Syst. of Diuin pag. 451. and in the Comment on Vrsins Catechisme pag. 429. according to the last Edition What is the Lords Supper This wee shall handle afterward in the opening of our particular knowledge wherewith wee must furnish our selues in regard that the knowledge hereof comes nearest vnto our lawfull and seemely preparing of our selues to the Lords Supper Here onely would be noted that eâ—rour of the Papists who haue made seuen Sacraments of the new Testament to wit Baptisme Confirmation Pennance the Eucharist Extreeme Vnction Orders and Matrimony But that number of Sacraments is neither vpholden by any testimonie of holy Writ neither is it propped by the authoritie of any of the ancient Fathers but it is a new deuise hatched not aboue 200 yeares agoe in the time of Lombard the Master of the Sentences Besides euery Sacrament should haue a signe and thing signified but Pennance Orders Matrimony haue no signes at all Further yet euery Sacrament hath annexed promise of grace and appertaines to all belieuers in the Church and to conclude it is more then manifest that all Sacraments ought to be instituted by Christ euery of which markes of a Sacrament cannot bee auerred and truly attributed vnto those fiue Sacraments the Papists faine no to none saue Baptisme and the Lords Supper What is the extraordinarie meanes of Faith Miracles which are extraordinarie signes wherby God after a wonderfull manner wrought and confirmed faith in the time of the Primitiue Church And here must be obserued a double error of the Papists First in that they are of opinion that now there is neede of miracles whereas this is onely the vse of Miracles namely to confirme doctrine at the beginning and first setting a broach of it and therefore must cease after the doctrine bee sufficiently confirmed Second errour is in that they thinke that miracles is a marke of the true Church when as euen very Hypocrites oftentimes haue done miracles yea and can doe them Marke 13. v. 22. Luke 21. where it is plainly told vs that toward the ende of the World there shall arise false Prophets which shall worke miracles But 2. Thess. 2. v. 9. is a notable place against the Papists that doe so brag of their miracles The comming of Antichrist is in the power of Satan with all power and signes and lying wonders whence it may appeare that before the end of the World to doe many miracles is a marke of Antichrist and the Apostle cals those miracles lying wonders time and long experience testifieth so much for in
bee in DD. Carriers bookes no lesse then Schismatiks for obiecting the hainousnesse of of this horrible Treason yet wee will not leaue to obiect it but cry and thunder against it being as his Sacred Maiesty hath rightly obserued not onely a crying sinne of bloud but a roaring and thundring sinne of fire and Brimstone DD. Hakvv Answer to DD Carr. Cap. 2. Sect. 13. See likewise the worthy Sir Francis Bacon now Lord Saint Albon his Essaies Part Ess. 1. O Religion (r) Iohn 3.2 They that digge through houses in the darke c. Iob 24.26.17 (s) Psalm 121. â— Ps. 124.6 v. Hispan reformat C. 10 (t) Quod si illi haec oâ—a tranquillo animo ad audiendum disâ—endumque compara to spectare velint non tantum probabunt institutum nostrum qui relictis errorib ChristuÌ„ eiusque Apostalos secutâ— sumus sed ipsi etiam à se desicient seque vltro aggregabunt ad partes nostras Iuel Apolog. pag. 148. See the occasions of Master Copleys conuersion and among the rest you shall finde the Powderplot Copl Doctr. and Mor. obseruat cap. 2. sect 6. (u) Ezech. 20.43 * Such desperate ones as Ieremy describes Ier. 18.12 Noluerunt veritati consentire nec victi Quod volumus sanctum est August vincent epist. 48. * Quaerimus vos quiae peristis vt de inuâ—ntis gaudeamus de quibus perditis dolebamus August vincent Epist 48. Si sapitia bene rectè si autem non sapitis nos vestri curam gessisse non paenitebit August lib. 3. contra epist. Petilian c. 59. ad sinem Proleps (x) with them still Custome hath borne most way and euer will And good or bad what their forefathers did They 'l put in practice too else God forbid G.VV. Tantum sc. isti debent inscitie ac tenebris superiorum temporum Iuel Apol. pag. 138. * The Moales speech in Mast. Scots Vnio pag. 37. of his Philomythology Prou. 27.22 2. King 17.41 v. Mast. Scots Vnio in the Epâ—mythium p. 48. Ex Ambros. Epist lib. 5. Epist. 30. Fox Martyrol pag. 851. col 2. Distinct. 8. cap. 5. Ioh Caluin in Euangel Ioh. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 7.51 Mast. Scots Philomytie pag. 40 This is the practice of some in France obserued out of Caluin by Rog. on the artic of Religion art 21 Luther in epist. ad Galat cap. 2. tom 5. operum â—ol 311. 1. Ioh. 2.19 We do iustly conclude that many Papists especially our forefathers laying their whole trust vpon Christ and his merits at their last breath may be and oftentimes are saued v His Maiesties Speach in the Parliam 1605. De Agathone vide Luther vbi supra fol. 313. De Bernardo in 4. cap ad Galat â—ol 400. â—om 5. Gen. 22.18 (y) Vide in hanc sententiam DD. Hakevv in his answ to DD Carier an English Italionated Doctor c. 2. sect 19. p. 127. Potens est dominus misericordia sua indulgentiam dare Non tamen quia aliquando erratum est ideo semper errandum est Cyprian epst 73. vetîam Directions to know the true Churcâ— pag. 83. Non intelligendi viuacitas sed credendi simplicitas tutissimos facit Aug. Apostolus de iudeis dicit zelum Dei habent sed non secundum scientiam pares estis omnino exceptis duntaxat illis quicunque in vobis sunt scientes quid verum sit pro animositate suâ— peruersitatis contra veritatem etiam sibi notissimam dimicantes August Vincent epist. 48. (z) Mat. 23.33 Quos similis culpa coinquinat par quoque paena constringet Gregor (a) Mat. 3.7 (b) August vincent epist. 48. Mast. Scots Phylomythologie p. 41. Ezech. 20.18.19.20 Quos Christus vocat secum in aerernum mansuros pater forsan reuocat sâ—cum in aeternum arâ—uâ—oâ— v Bern. Ep. 2. Demosth. contra Aristocrat (c) Si non de dignentur legere maleÌ„ mihi sit ita enim in tanta causa invare ausim nisi tandem capiantur Petr. Mart. Loc. com c. 6. clasi 1. sect 14. (d) Ab eo speranda est intelligentia qui pulâ—antibus aperiet quaerentibus demonstraâ—it petentib non denegabit Hilar in Ps. 1â—5 Muâ—tum domine dâ— tua bonitate prae sumo quoniam tu ipse doces petere quaerere pulsare tu domine qui iubes petere fac accipere consulis quaerere da inuenire doces pulsare operi pulsanti confirma me infirmum restaura me perditum suscitame mortuum c. August Meditat. cap. 39. sect 9. Gregor Nazian Monostich Horat. Carm. l. 3. od 6. Reuel 1.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theologia disciplina est non contemplaâ—rixâ— sed practica Systâ— Theol. pag. 2. Iâ— diuinas scripturas recte legit qui vertit verbain opera Bern. Hoc Philosophiae genus in â—ffectibus situm verius quam in Syllogismis vita est magis quaÌ„ disputatio c. Eras. in Paracles ad studiis Christian Philosoph Syst. Theol. pag. 4. 1 Syst. Theol. pag. 10. 2 Ibid. p 93. 3 Ibid p 105. seqq 4 Ibid. p. 116 5 Ibid p. 117 Si non est vnus non est Tertul. Deus est vnus imo si dici potest vnissimus Bern. Syst. Theol p. 14. contra Tritheitas Manichaeos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustin. Mar. Damasc. Syst. Theol. pag. 19. De Deo loqui etiam vera periculosissimum est Arnob. S. Th. p. 56. 58. Ibid. p. 16. In Deo èst alius alius non aliud aliud Vinc. Lerinens Meus Deus tam non haâ—bet hoc iâ—â—lud quam non haec ilâ—a Bern. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianzin Qui nâ—scis Trinitatem iâ—o ad Ioâ—â—danem Mat. 3. Aug. Syst. Th p. 46. vide etiam p. 35. seqq Dicamus tres sed non ad praeiudicium vnitatis dicamus vnum sed non ad conâ—â—sionem Trinitatis Bern. v. Syst. Theol p. 49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Na. Quomodo pluralitas in vnitate sit aut ipsa vnitas in pluraliâ—tate scrutari hoc tomeritas est credere pietas est nosse vita vitâ—aeterna est Bern. Christus est Deus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra Apolina◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra Nestor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra Eutych Syst. Theol. pag. 52. seqq v. August Enchirid. cap. 56. Fuit principium esâ—endi DEVS sequitur cognoscendi principium VEREVM DEI. non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbum Christus sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbum Christi Syst. Th. p. 167. Qui Scripturam ignorat ' Christum ignorat Hieronym S. Th. p. 169. item p 173. Hi constituunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. S. Th. p. 82. S. Th. p. 190. S. Th p. 171. Obiect Answ. S. Th. p. 181. S. Th. p. 176. Quod non legi vsurpare non debeo Amb. Non sum aliorum sermonum discipulus nisi coâ—lestium