and naturally he is so but because from God there is giuen vnto him infinite power maiestie glorie and all giftes of the holy Gost without measure But this accidentall bestowing of the deitie and all properties therof did not make Christ properly and naturally God but onely by divine grace or God improperly so called because he is not the naturall deitie of the worde but a certaine participation thereof with force and efficacie But therfore was it obiected by trew Christians against the Arrians that they ouerthrew the trew and eternall Deitie of Christ because they did not accoumpt him God by nature but onely by participation of dignitie and maiestie through grace Seeing therefore the Vbiquitaries only of equaling our Immanuel to God by participation of proprieties do take awaie his trewand eternall deity we do with good reason condemne and detest this doctrine of theirs as blasphemoâ—ie and hereticall This their owne wordes and sentences do witnesse as Brentius in Recognie Pag 20. Iacob Andr. Thes 20. disputation Tunigeus Item Thes 25 26. Et Apolog. Ingolstad 26. Where it is gathered that the opinion of the Vbiquitaries of the deitie of the man Christ is all one with that of the Arrians and Antitrinitaries that is that by all these he is accouÌ„pted not God by nature but onely by grace of participation a new temporarie created and adoptiue God Which if it be trew Christ shall not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God maÌ„ but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Divine man such as also he is accouÌ„ted by the Vbiquitaries who at witnesseth Seruetus in his first booke De Trimitate say that God may coÌ„municate vnto man the fulnesse of his Deitie giue vnto him his Diuinitie maiestie power and glorie Which blasphemie being the same both we vtterly hate and detest Argum. 3. Nâ—storius taught that God which is the word vvas vnited vnto man onlie by participation of equalitie in maiestie honour power vertue and operation And that the difference of the wordes dwelling in man assumed by it and in other saintes consisteth in nothing but in the verie gifts and graces bestowed on man by God This also the Vbiquitaries teach because they say there is no differeÌ„ce betweene the dwelling of the Deitie in Peter and Christ except such as is taken from communicating the giftes and properties of the Deitie maintaining that in this respect the manhoode asâ—umed by Christ is God because the Worde doth nothing without it but al things by it And this is nothing els but to make the maÌ„ Christ to be God onlie by accident Wherfore the opinion of the Vbiquitaries is al one with that of the Nestorians Tertullianus 〈◊〉 de Trin. pag. 610. If Christ be oâ—lie â—â—an howe is hee present wheresoever hee is called vpon whereas to be present everie where is not the nature of man but of God By this sentence isâ— felled the Vbiquitie of the humane nature in Christ Obie But the vnion of the divine and humane nature in Christ is inseparable Therefore wheresoever his divine nature is there also is his humane nature Ans It is true that the vnion is inseparable for the worde neuer forsaketh the nature once assumed But the vvord is not so in the humane nature as a soule encloased in our bodies For wheresoever are our bodies there also needes must be our soules and the soule once without the bodie is not present with it But the word is not so in the man Christ but is so inseperably and personally in the humane nature that withall it is without the humane nature in all partes of the worlde by â—eâ—letion or filling everie place and in the godlie and Angels by speciall presence For the personal vnion of two natures overthroweth not the generall action of the presence of his maiestie nor hindereth the speciall action because the word is effectuall in the faithfull and regeneâ—ate RVLES AND AXIO MES OF CERTAINE CHEIFE POINTS of Christianitie Proposed by Vrsmus to be disputed on publiquelie partly in the Vniversitie of Heidelberg partlie in Collegio Sapientia OF THE DOCTRINE OF THE CHVRCH 1 THe doctrine of the church or Christian religion is a doctrine of Gods law and the Gospell of Christ perfect and incorrupt as it is deliuered in the bookes of the Prophets Apostles by which alone God leadeth men to eternall life 2. The whole doctrine of Christianitie is conteined in these two partes the lawe and the Gospell 3. The foundation of Christian religion is the Decalogue or ten commaundements and the articles of our faith rightly vnderstoode 4. Which is all one if we say the foundation is the doctrine of Gods nature and will 5. Paule also meaneth the same 1. Cor. 3. WheÌ„ that the foundation is Christ 6. The church must needes knowe difference between the doctrine delivered vnto it by God and that which is deliuered to it by religion of other nations 7 The first difference is that the gospell of Christ is only knowne in the church other sectes are altogither ignorant thereof All heretiques mainetaine errors either touching the son of Christ or concerning his office 8 The second that the church retaineth the whole doctrine of Gods law other sectes are ignorant of the first table of the lawe and in the second obserue only some parte touching externall discipline 9 The third that the church learneth the knowledge and worship of God out of his whole word and out of that alone neither taking ought from it nor adding to it as for other religions they doe not only cast away the greater parte of Gods truth but also vnto the final portioÌ„ of law which they retaine adde idolatrie granting and approving manie thinges repugnante to the second table of the decalogue 10 Even the trewest philosophie must be discerned from the doctrine of the church for trew philosophie comprizeth onely that parte of this doctrine which the second table commaundeth as for the whole entire loue of our neighbor of that it teacheth vs nothing framing to it selfe an idol insteede of the true God erreth much froÌ„ the trew worship of the trew God 2 OF HOLIE SCIPTVRE 1. The summe of holy scripture is conteined in the decalogue and creede 2. Which is also manifest because it is all conteined in the lawe and the Gospell 3. For what soeuer is there in conteined eyther it concerneth the nature or will or workes of God or the sinne of deuills and men 4. The wil of God coÌ„sisteth in precepts threats and promises 5. The workes of God are eyther his benefites as the creation preseruation and gouerninge of al things the collecting vphoulding his church by the mediation of his sonne oâ— his iudgments as the punnishments of offenders 6. Of all these we are taught either in the law or in the Gospell or in both 7. The same is plaine by the division of the whole scripture into the new olde Testament or couenant 8. For this word couenant doth
vs yet let GODS preceptes prevaile more with vs which commaunde vs research the Scriptures to giue attendance to reading to divide the worde aright c. Nowe whereas no man can without schoole learning and exercise either himselfe perceiue and discerne aright or expound and impart vnto others in any good order and perspicuity who is so purblinde that hee seeth not the neere affinity wherwith the study of Religion piety is linked with schoole learning Let vs therefore esteeme that to bee the exercise of greatest weight momeÌ„t in scholes which is a worke of greatest importaÌ„ce in the world with out long coÌ„tinual schole-exercise caÌ„not be performed by vs I mean the vnderstaÌ„ding expouÌ„ding of the writings of the Prophets Apostles And whereas we haue opportunity offered vs of searching out sitting the truth of doctrine in greater measure then other Countries and people of a truth if wee faile to vse the same wee giue the vvorld occasion to suspect our cold zeale in Religion our punishments for this our negligence and ignorance shall be the greater For God hath giuen vnto scholers especially the charge and care of preserving and advauncing this his trueth not for our owne sakes only but for the good of others also For other men with good reason expect instruction in the Scriptures and the interpretation of the word at their mouthes who for their learning are able to vnderstande diverse tongues and search the course of doctrine Whereas then â—eligion and Christianity is to be taught in schooles that children may wel conceiue it Catechisme is especially necessary For neither can this age learne any thing except it be taught 〈◊〉 briefe neither caÌ„ either the teachers or the learners handle aright and in good order the parts of any science whereof both of them haue not digested in minde some rude summe Both these are the cause why so often in Scriptures we read short briefes of Religion repeated as Repent and beleeue the Gospell He which beleeueth and is baptised shal be saued Fight a good fight keepe the faith and a good conscience c. And wheras it is said Col. 3 16. Let the word of God dwel in you plenteously in all wisdome the Apostles meaning is that wee must vse explications interpretations such as are sutable with the sentences and doctrine of the Prophets Apostles Neither is Catechisme any other theÌ„ a summary declaration of such sentences of Scripture Now whereas this litle examen we intende to propose vnto you is such and the Author thereof hath faithfully and with great dexterity comprised the chiefe grounds of Christianity in proper plaine tearmes it seemeth that it would bee very beneficial that in other churches ther should the like forme of Catechisme be extant prepare your selues to the speedy learning thereof suppose that these our simple writings are the swadling clouts wherein Christ as it were swathed will be found of vs. You see how many vrgent causes they are which they commend vnto you which they earnestly exhort you to embrace which I beseech you to carry in minde memory as they haue bin set downe vnto you The coÌ„mandement of God your own salvation your duty which you owe to posterity the good example of a reformed church your maner of life your age or years your friends desires hopes the imminent dangerous times the rewardes punishments we are to looke for at Gods hands But as our admonitions exhortations are necessary so without the secret motioÌ„ working of the holy spirit we know they litle availe Let vs therefore turne our selues looke towards God giue him harty thanks for this his inestimable benefite that it was his good pleasure to bring vs into the worlde in this sun-shine of the gospel let vs begge and craue to be taught governed by him OF THE INCARNATION OF THE WORD A confession made by the fathers of the Church of Antioch against Paulus Samosatenus Taken out of the Actes of the first Ephesâ—e Counâ—â—lâ— WE confesse that our Lord Iesus Christ begotten of his Father before all worldes but in the latter times conceiued by the holy Ghost of the virgin Mary according to the flesh is but one person of the godhead humane flesh subsisting Perfect God perfect man perfect God euen with the flesh but not accordinge to the flesh perfect man euen with the godhead but not according to the Godhead Wholy to be worshâ—pped euen with the flesh but not according to the flesh wholy worshiping even with the godâ—ead but not according to the godhead 〈…〉 euen with the bodie but not according to the body Wholy formed or endued with shape fashion euen with the divinity or godhead but not according to the Diuinitie or godhead Wholy coessenciall that is of oâ—e and the selfe same nature togeather with God even with the bodie but not according to the body as likewise he is not coessential to men according to his godhead but being in his godhead he is coesseÌ„tial to vs according to the 〈◊〉 For when we say that he is consubstantial or of the same nature togeather with the father according to the spirite we say not that he is conâ—ubstantial with men according to the same spirite And contrariewise when we preaâ—h that after the flesh he is coÌ„substantial to men we do not preach that according to the flesh he is coessential with god for like as he is not coesseÌ„tial with vs after the spirite for so he is coessential with God euen so is he not according to the flesh coessential to God but consubstantial with vs. But 〈◊〉 pronounce these thinges to be different and 〈◊〉 betweene themselues not to deuide that oâ—e vndeuided person but to shew a distinction betweene nature and properties of the word and the flesh which can neuer be confounded so we professe and reverence that vnitie which causeth this indiuisible vnion and composition Vigilius in his 4. booke against Eâ—â—tyches If the worde and flesh bee of one nature how commeth it to passe that the worde being every where the flesh also is not founde every where for what time it was heere on earth it was not then in heauen and now because it is in heaven even therefore it is not in earth so sure wee are that it is not in earth that even according to the flesh we verily expect that Christ shall come from heaveÌ„ whom according to the word we beleeue to be with vs alwaies here on earth Wherfore as your selues confesse either the word togither with the flesh is contained in some place or else the flesh togither with the word is in every place for one nature is not in it selfe capable of contrarieties But these two differ very far to bee contained in some place to be in every place and because the word is every where the flesh is not every where it appeareth that
my bodie doe signifie vnto vs not vvhere Christs body is neither what it is IN WITH or VNDER the bread but what the bread it selfe is and ought to be vnto the godly in this vse 2 The second Reason is because the body of Christ is a true instrumentall finite visible body after his ascension no longer present on the earth or every where but cōversant and remaining in heaven even vntil his last comming 3 The third Reason is because the sounder Fathers do teach that the body and bloud of Christ is in the bread wine not as in a caue orden but as in a mystery and by a mystery Chrysostome opers imperfecto Math. Homil 11. saith In holied and sanctified vessels is conteined not the true body of Christ but the mysterie of Christs body The third proposition III. The Signes and Things haue their coherence in the Lords Supper by a Sacramental vnion Now this vnion is of like quality with that vnion which is commō to the whole kinde of Sacraments otherwise it should not be a sacramentall vnion but by a title of distinction should be tearmed The vnion in the Lords Supper But in al the other Sacraments their is an vnion of Relation and respect to wit A mysticall signification of the Thinge signed by the Signe a sealing exhibiting receiving thereof after a lawful vse which is not without the faith and repentance of thē which approach vnto it to vse it The reason◠of the third proposition 1 The first is drawne from the nature of the whole kinde in this sort There is such an vnion in all Sacraments Therefore in the Supper also The Antecedent or former proposition of this argumēt is manifest out of the definition principal end of the Sacraments 2 The second is framed on this manner The bread is the body of Christ either in the truth of the thing as Augustine according to Prospers opinion speaketh or in a mysterie signifying it But it is not the body of Christ essentially 〈◊〉 the truth of the thing because there is no Transubstantiation Therefore it is the body of Christ in a mysterie so signifying 3 The third reason is because al the arguments by which the sacramentall speech in the wordes of the Supper is proved are hithervnto belonging For a sacramental vnion requireth sacramentall phrases and termes 4 The fourth is because we haue the testimonies of the Fathers that the bread is a signe figure and sacrament of the body of Christ no longer absent but present and yet present not in the outward and visible elements of bread and wine but in the worde ioyned with them present I say not to the mouth but to the heart not locally and in place but mystically and spiritually The obiection of Papists for their Transubstantiation drawne out of the words of the Supper This which Christ gaue and the Preist consecrateth is the body of Christ Therefore it is not bread The argument holdes from the rule of thinges different as if a man should say This is a man therfore it is not an Oxe Wee deny that this argument is framed as you say from the inducing of one speciall by the remouing of the contrarie of the same kinde because it is rather a faulty processe in argumentation frō the inducing of a sacramētal respect which is but an Accident to the displacing and deniall of the subiect substance such as this is if I should say This man is a Father Therefore he is not a man For so they argue This bread is the body of Christ therefore it is not bread There is therefore in this argument a Fallacie of Accident no lesse absurd the if you should thus conclude This thing is a table therefore it is not wood For although the body of Christ bee not the forme or Accident of bread◠yet the Relation and respect which the bread hath by vertue of the promise vnto the body of Christ is the forme of a Sacrament Whence it is a weake kind of reasoning to say A doue is the holy Ghost therefore it is no longer a doue Circumcision is the couenant of God therfore it is no longer Circumcision The cupp is the New Testament therfore it is no longer a cuppe The answere to all the testimonies of the Fathers which the Papists alleadge for the change of the signes is common that they are all to hee vnderstood of the Sacramentall not of an essentiall and reall mutat on which is apparant out of the consent of foundest Fathers in this point of the sacrament II. The second question Howe both the signes the heauenly things signified are exhibited or receiued in the Lords Supper This question is in controuersie betweene vs both with the Papists the Vbiquitaries because both of them are of opinion that the things being present in their signes or vnder the shewes of the signes are covertly and miraculously caried vp and downe in the hands of the ministers hādled by them and put into the mouthes of the Communicants We contrariwise teach that the thinges with their signes are both togither exhibited and receiued with their signes in the lawful vse of the Supper but in a diuers manner For the signes are handled by the Ministers and takē by the mouth of the Communicants But the things themselues are given by Christ our high Priest received by faith This point may in like sort with the former be expressed in three propositiōs two negatiue and one affirmatiue 1. The first proposition The things signified that is the bodie and bloude of Christ are neither handled nor reached out by the hand of the Ministers to be receaved corporallie in the signes The Reasons of this first proposition 1 The first reason is collected negatiuelie from the whole kinde of Sacraments thus In no Sacrament the Ministers handle or bestowe things spirituallie signified Therefore neither in the Lords Supper doe they handle the thing spiritually signified The Antecedent is proved both by an induction or instance in every Sacrament which is evident by the adversaries owne confession and also the proportion betweene the Sacrament and the worde Marc. 1. I am the voice crying c. Ioh. 1. I baptise with water he which cōmeth after me shall baptise with the holie Ghost and with fire 1. Cor. 3. 7. Neither he that watereth nor hee that planteth is anie thing but God which giveth the encrease Therefore it holdeth alike also in the Sacraments which are the visible word 2 The second reason is this The things signified are not corporally IN WITH or VNDER the signes as hath beene shewed Therefore they are not handled or distributed by the hand of the Minister 3 The third reason proceedeth thus The things signified in the Supper are spirituall which coupled with their signes are offered in the promise of grace But the promise of grace is not handled with hands c. 4 The fourth reason is the testimonies of Fathers as Chrysost
a rule by which we must interpret an other so the doctrine of iustification pertaineth to this because in the Lords Supper must no other righteousenesse be sought then by the bloud of Christ Obiect Wee must not sette downe the manner howe Ans Here is a double errour 1. When they say we must not define or set downe the manner and so they contradict scripture which defineth it teacheth vs that it is spirituall that the vnion with Christ is made in faith by the holy Ghost 2. Themselues set downe the manner as appeareth manyfestely by their wrightings Obiect 7. It is trewe that Durandus sayth Wee heare the wordes perceaue the motion beleeue the presence and knowe not the manner Ans 2. This neither helpeth you nor hurteth vs because Durandus was a Papist Aunsw Wee may graunt this saying so it bee rightly vnderstoode VVee heare the worde this is my bodie not that in the breade wee doe with our mouthes feede on the bodie of Christ We perceiue the motion that is that the breade entereth into our mouth not the body of Christ We know not the manner that is perfectly namely how the holy Ghost is everie where all in Christ and in all the god he and how he doth vnite vs in Christ We beleeue the presence but such a presence as is the eating and as is the vnion of the members and the head Ob. 8. This 〈…〉 that the bodie and bloud of Christ is given vnto 〈◊〉 cruelie substantiallie and 〈…〉 Ans We grant that wee eate the true bodie of 〈◊〉 then the whole disputation is to no purpose 1 Because they coufesse that we are made partakers of the true bodie of Christ and that we 〈◊〉 of the manner which also we grant 2 Because the reasons oâ— refutations which they bring are or no moment 4 ARGVMENTS WHEREBY IT IS proved that the bodie of Christ is present neither IN nor VNDER nor TO the bread of the Lords supper nor is corporally eaten IN it VNDER it WITH it c. 1. BEcause he tooke on him very nature of maÌ„ Besides we cannot eate him otherwise then did his disciples in the first supper 2 Hee did truely ascende from earth into heaven 3 Such is the eating of him as is his aboad with vs 4 Al the godlie of the Old and new Testament haue the same aboad with Christ 5 Christ alone can offer himselfe to his Father Nowe in the vse of the Lordes supper wee must needs craue of God remission of sins If therefore he be present with the bread wee must desire this of him so we offer bread In the new testameÌ„t it is not lawful to direct our praiers to any one certaine place 6 Those good gifts which are promised only to the godly are spiritual To these and others aboue cited may be added the consent of Fathers as Ambrose Athanasius Augustine Basill Baâ—e Bertraâ—s Chrysostome Clemens Alexandrâ—â—â— the Nicene Counsell Cyprian Cyrill Dionysius Gelasius Gregorie the Greate Gregorie Nazâ—â—zen He sâ—chius Hierom Hilarie Irenaeus Iustin Leo Macarius Origâ—n Procoplus Gaza Tertullian Theodoret c 5. Arguments whereby the opinion of the Vbiquitaries is refeâ—â—ed and the truth of the right doctrine confirmed Arg. The Marcionâ—â—es and Manichees fained that Christ had no true solid humane bodie but onlie an imaginarie or seeming bodie so that he did only seeme to haue flesh bones whereas indeed he had none And that the verie incarnation and al motions and operations of Christ did only appeare in shew wheras indeed there was no such thing But this opinion of Vbiquitie and real communication of proprieties revoketh from hell that phantastique dotage of Marcion and Manes Wherefore this also as the Manâ—cheaâ— heresie is to be condemned banished from Gods Church vnto the very deepest pit of hell The Minor is thus proued The Vbiquitaries beleeue and teach that all properties of the Deity were at the instant of conception really transfused from the Deity of the Worde into the humane nature assumed by Christ Hence follow these absurdities 1 Christ shall not be truelie borne of the Virgin if according to the nature of his humanity hee were truely essentiallie without his mothers wombe before he were borne and after his birth were according to his humane nature as truely and substantiallie in his mothers wombe as before 2 In his humane nature Christ was not truly weak and subiect to passions if then also he were partaker of divine maiestie and omnipotencie 3 He was not truely dead if in the verie instant of death both in soule and bodie he were essentially everie where present with his Deity For his soule everie-where-present with his everie-where-present bodie could not reallie bee separated by distance of place and therefore his body could not die but imaginarily 4 He did not truelie ascend into heaveÌ„ but we must say it was onlie an imaginarie and phantastique shew if in bodie he were there substaÌ„tially before he ascended thither after he ascended nevertheles he remaine in the earth nay in the very bodies of the faithfull by substantiall presence of the same bodie as truely as before if these things did indeed so fall out it will follow that the same bodie of Christ was at once weake and yet omnipotent base and glorious able to suffer and vnable dead and living limited and vnlimited which to saie were blasphemie To avoide these prodigious and impious absurdities they tell vs that Ob. Christ in respect of his bodie was in deed limited weake passible mortall in the time of his humiliation because he did empty himselfe would not before his resurrection shew forth that maiestie which hee imparted to his bodie Ans They doe ill to interpret this emptying of concealing all his glorie and maiestie for the time wherein he tooke our nature vpon him whereas indeed it is to be vnderstood of the divine nature of the worde as it vouchsafed to take vpon it the shape of a servant that is the Masse of our nature and would become man Besides it would followe that Christ did even then shew forth the power maiestie communicated to his flesh when he was truely subiect to infirmitie and circumscribed by his body as which weeping he raized Lazarus and beeing taken by the Iewes healed Malchus which was wounded by Peter But what is it to fetch backe the Marcionites from hell or in the greatest mystery of religion to speak blasphemie if this be not Argum. 2 This is the blasphemie of Samosâ—teâ—â—â— Airtus and the late Antitrinitaries that the man Christ is not properlie and naturally God but only by accidentall participation of the Divine proprieties maiestie honor power and vertue In like manner conceaue the Vbiquitaries of the deitie of the man Châ—ist deâ—ining the personal vnion by this only coÌ„municating of proprieties wherby the flesh of Christ is made omnipotent present in every place So that the same man is and is called God not because properly
hath not the spirit of Christ is none of his VI. For these causes therfore in the mediator Christ is the divine nature which is the secoÌ„d persoÌ„ of the deity is called the word the onely â—begotteÌ„ soÌ„ne of the eternal father one God with the father the holy Ghost coÌ„substaÌ„tial equal to the father in all things h. h. Ioh. 1. In the beginning was the word the word was with God the word was God Rom. 9. 5. Which is God aboue all to be praised for ever Phil. 2. 6. Who being in the forme of God thought it no robbery to be equal to God c. Cor. 2. 9. In him dwelleth all the fulnesse of the Godhead bodilie 1. Tim. 5. 16. God was manifested in the flesh Heb. 1. 8. But vnto the sonne he said thy seat ò God endureth for euer 1. Ioh. 5. 20. And we are in him that is true that is in his soÌ„ne Iesus Christ this same is verie God and eternall life VII There is also in him i an humane nature true whole coÌ„sisting of a soule a body formed by nature of the holy Ghost of the substaÌ„ce of the virgin Mary his mother froÌ„ the very instaÌ„te of coÌ„ceptioÌ„ perfectly saÌ„ctified together with the soule 1. Gen. 3. The seede of the woman Gen. 1â— The seed of Abraham Maâ— 1. the soÌ„ne of Abraham Dauid Rom. 1. Of the seed of David according to the flesh Luc. 1. The fruit of Maries wombe Heb. 2. Partaker of flesh bloud he tooke vnto him the seed of Abraham Mar. 26. My soule is heavie euen to the death VIII But this person of the Deitie alone which is called the word did so asâ—ume vnto it selfe the nature of maÌ„ that both these natures from the time of conception and after do inseparably remaine one person and the masse of the humane nature is carried and supported by the deitie k. k. Ioh. 1. The worde was made flesh Col. 2. In him dwelleth all the fulnesse of the Godhead corporally Heb. 2. He tooke vnto him the seed of AbrahaÌ„ Act. 20. God purchased vnto himselfe the church by his owne bloud IX Neither yet by this vnion is one nature chaÌ„ged into an other but both do still retaine their distinct properties whereby the creating nature is distinguished from the creature l. l. Rom. 1. He was made of the seede of David according to the flesh 1. Pet. 3. Mortified the flesh quickned in the spirit 1. Pet. 4. Hee tooke on him the shape of a slâ—ue X. Hence is it that names signifying the office of Christ are as well truely attributed to both natures severallie as to the whole person but the proprieties agreeing only to one nature cannot be truelie said of the other nature by it selfe but may well be attributed to the whole person by that forme of speech which they cal a communicating of proprieties m. m. Leo ad Flavian cap. 4. See Damasâ—en de fide orthodoxâ— lib. 3. cap. 4. XI Therefore all Christ is everie where although his humane nature since his ascension vntill the daâ—e of the last iudgment be no where but in heaven n. n. Math. 28. 6. He is risen he is not here Mat. 26. 11. Mee yâ—e haue not alwaies with you Ioh. 16. 28. I leaue the world go vnto my father Act. 3. 21. Whom the heavens must containe vntill the time of restoring of all thinges XII And the godlie in what place of heauen of earth so ever they abide are vnited to the humane nature assumed by the son of God as members to their head the same holy spirit dwelling in Christ by vnitie of essence with the word in the godlie by grace o. o. 1. Cor. 12. 13. By one spirit we are all baptised into one body Eph. 4. 4. There is one bodie and one spirit 1. Ioh. 4. 13. By this we know that we abide in him and hee in vs because he hath given vs of his spirit Rom. 8. 11. If the spirit of him who hath raised c dwell in you c. Iren. lib. 3. cap. 19. As of drie meale one lumpe cannot be made nor one bread so neither could we which are many be made one in Christ Iesus without that water which is from heaven A THANKES GIVING AFTER HIS DISPVTATION OVt of question there is no wise man which can chuse but thinke well and honorably of scholastical exercises if he vnderstand the weightie causes for which they are performed namely that the doctrine of God other things whose knowledg the life of man especially needeth may be publiquely taught vnfolded the consent of many good men in the truth may be shewed mainteined true opinioÌ„s may be illustrated confirmed in the minds of learners It is a worthy auncieÌ„t saying recited by Plato Neither gold not diamond so glistereth to the eie as the coÌ„sent betweene good men in opinioÌ„ But much more louely acceptable to the good and vertuous in the quiet conferences of good well meaning men is the vse of that thing wherof this is spoken For therefore doth God preserue schools churches because he would haue the doctrine of himselfe his will to be publiquelie professed And that it is most true that coÌ„ference hath brought forth artes sciences the examples of many men shew who are not destitute of witt but because they haue none to teach them besides themselues they are not only deceaued in many things but also sâ—eldom escape self-pleasing arrogancy other faults which follow neglect of conference For which causes their good intent deserueth coÌ„mendation which endeuour to encourage or grace these meetings with their discourse or presence or paines or authoritie or approbation First therefore wee giue thankes vnto the eternall God our father and his sonne our Lord Iesus Christ for preseruing maintaining schools and other places of entertainement releife and would haue the pure light of the Gospell to shine both in others also in this our societie cherishing and furthering it with the studies of the best arts Also I thanke our Honorable Chancellor other right worshipfull reverend men also the learned maisters and studious young men who haue partely by their advise instructed me partly by their presence graced my exercise declared their good wil towards it I beseech God that he would vouchsafe to encrease and continue vnto all and everie of vs those benefittes which hitherto he hath bestowed on vs to the aduancemeÌ„t of his glorie the saluation of vs and many others besides through IESVS CHRIST our Lord. Amen A THANKS GIVINGE AFTER HIS DEGREE TAKEN THe greatest benefits that God hath bestowed and such as are farre to be prefered before all others of this life are these that he gathereth and reserueth to himselfe an euerlasting Church makinge vs citizens thereof that hee giueth peace to small states vvhich are retiringe and restinge places of the Church that hee hath placed ouer
2. Our salvation God converteth saveth such as are of age vnderstaÌ„ding by knowledge of this doctrine as the chiefe instrument of his word Of the efficacy and power of the holie spirit by the ministry against the Swencke-feldians Causes why the ministry was ordeined Three trials of a Christian man The preseruation and propagatioÌ„ of pure sincere religion to prosterity 4 The capacity of youth and â—uder sort Heb. 5. 13. 14. 1. Cor. 3. 2. 3. The continuall custome of the church 6. The heresies and dangers of the last times Mat. 24. 23. Mat. 24. 4. 7 The reward of the embracing of the Gospel and the punishment of the contempt therof Es 5. 24. 26. Amos. 8. 11. 12. Ioh. 5. 43. The persecution in England in Q. Maries daies Luc. 13. 3. 8 Church-doctrine especiâ—â—â—y oughâ—t to be known vnto scholers Ioh. 5. â—â— 1. Tim. 4. â—3 Col. 3. 16. Philip Melancthons examen Therefore contrariwise if the flesh bee found every where how comes it that the nature of the flesh worde which is every where is not one The doctrine of Predestination is not difficult I Difference betweene provideÌ„ce predestination II Distinction betweene good evil offence What it is to 〈◊〉 or suffer III The difference betâ—â—â—ne the 〈◊〉 and 〈…〉 second 〈◊〉 〈…〉 11. 〈◊〉 20. 15. Rom. 9. 3. IV. The difference of effectes in respect of V Difference of sinnes VI Two sortes of necessity Testimoniâ—s out of the New Testament Out of the New testament ArgumeÌ„ts 〈…〉 Aâ—ioms of eternal immutable Election Answere to obiections Election doth not lead vs froÌ„ the revealed to the hidden will of God Answere to the instaunce of Paule Rom. 11. 33. Dotage of the Stoickes Manichees falsly obiected Eph. 1. 4. 2. Tim. â— 9. Act. 15. 18. Enthusiasmes or Revelations falsly obiected The will of man is not â—â—le Phil. 22. God is not the cause of sinne 〈◊〉 no docâ—â—â—ne of râ—â—son but of the gospell The promises are vâ—iuersall vnto those that beleiue Ioh 10. 28. 6. 39. Maâ— 24. 24 Rom. 8. 30. 1. Tim 2. 4. God will haue all men saued In God are not contradictorieâ— willes God is no respecter of persons Rom. 10. 12. Two nay three sorts of election in scripture Three sortes of vocation Voluntas signi beâ—â— placiâ—i The doctrins of persâ—uerance doth not mâ—ke vâ—presumptuous but beleeue eternall life Col 3. 3. 1. Pet. 1. 5. The elect may loose the spirit of God out not wholy noâ— finally Ioh. 10. You may referre this discourse 〈◊〉 to the fifte question on that Article of the Creede He died The fruites of Christs Resurrection belong to all the faithfull to them alone Ioh. 3. 36. 5. 24. Rom. 5. 1. 1. Pet. 1. 3. Act. 15. 9. 1. Thess 4. 14. 1. Cor. 10. 5 Heb. 11. 6. Ioh. 3. 18. 36 Rom. 8. 9. Chriist died for all men All that beleeue Ioh. 17. 9. Mat. 7. 23. Ioh. 3. 36. Mat. 7. 6. For the vnbeleevers only in respect of the sufficiency of the price which he paied Why we must distinguish betweene sufficiencâ— and the efficacie of Christs satisfactioÌ„ Heb. 29. 1. Tim. 2. 6. 1. Ioh. 2. 2. Ioh. 17 9. Ioh. 10. 15. Mat 20. 28. Isai 53. 11. Mat. 26. 28. Rom. 8. 9. 2. Pet. 2. 1. 2. Pet. 1. 9. Heb. 10. 29. 2 Tim. 2. 26. The Authority of Fathers and Schoolemen Cyrill in Ioh li. 11. cap. 19. Looke August Tom. 7. Cap. 9. Ioh. 11. 51. 52. On Ezech. lib. 1. hom cap 2. Inn. li. 2. ca. 21. Myst mys Serm. 10. de 9. vers in Psal 91. Serm. de verit maie 26 Quaest 7. Isai 53. 11. De Brâ—anis Catholicâ— verit li. 8. cap. 14. The Vbiquitarie Pelagian opinioÌ„ touching the restoring of all into favor and grace with God by the death of Christ bee they reprobates or dogs and swine The falshood and impiety of the foresaid opinion The absurdity therof 1. Cor. 6. 10 Mat. 11. 28. Ioh. 3. 16. Rom. 3. 22. Gal. 3. 22. Ioh. 3. 36. Act. 10. 43. Lib. 1. ca. 3. A speciall vniversity of the faithful elect Against the sâ—â—under of pure particulars 1. Cor. 15. â—2 Ibid. 23. Luc. 22. 19. 20. The chaÌ„ge of the things in the Sacraments â—â—s the cause of the change of the naÌ„es Obiect Auns The Consubstantials retaine the errors of the Transubstantials The true catholique opinion keeping a iust meane betweene the 〈◊〉 of the 〈◊〉 Consubstantials offending in the excesse the 〈◊〉 offending in the defect Augustine ad Dardan epist 57. Read the place Three persons of one God What is meant by essence What a person is The Sonne 〈◊〉 person of the 〈◊〉 or a subsistence The holy Ghost a person That these persons are distinguished That the persons be equall That the persons are consubstaÌ„tiall Two sortes of differences in the persons Internall Externall That all things are done by thâ—â—â—â—â—table providence of God Evill of punishment offence Contrarie wils are not in God ProvideÌ„ce taketh noâ— away the vse of meanes The vse of this doctrin of providence Dist Distinct 2. Distinct 3. Distinct 4. Distinct 5. The difference betweene sinners regenerate and not regenerate Distinct 6. The cause of sinne The effects â—f sinne 4. States of men Fredericke the third RepentaÌ„ce necessarie What repentaÌ„ce is Come vnto me all yee c. Heare yee him c. Renuing of infantes Imperfect renewing ConuersioÌ„ must be all our life ConuersioÌ„ truely begon is not exâ—inguished THE certaintie of perseueriÌ„g breedeth not carnal securitie Causes of coÌ„uersion Diverse meâ—nes of conversioÌ„ Effectes of repentaÌ„ce The reprobate never truely repent SacrameÌ„ts confirme our faith Mar. 16. 16. Leuit. 1. 4. Psal 51. 9. Deut. 3. 6. Rom. 6. 3. 1. Cor 10. 16. The ends of sacraments in respect of vs. Exo. 12. 45. Rom. 3. 1. Eph. 2. 11. Gen. 17. 1. Cor. 11. 26. Exod. 12. 14. Exod. 13. 9. Luc. 22. 19. Epe 4. 5. 1. Cor. 10. 12. Eze. 16. 59. NOTE Abraham had a more excellent faith then any in the new testament not for plaines but for stedfastnes The defnition or nature The endes How the Lords supper confirmeth our faith The signes of the Lords supper The maÌ„ner of Christs presence in the Lordes supper Sacramental speech 1. Cor. 10. 16. 1. Cor. 12. 18. Sacramentall vnion A twofolde feeding on the body of Christ Ioh. 6. The lawful vse How the wicked ear The coâ—â—â—â—mation DiffereÌ„ces of baptisme and of the Lords supper Who may not come to the Lords supper Who may be admitted