hee can susteine mans nature without meate as hee did Moses and Christ forty daies and therefore it is a labour vnnecessary not a meanes to compasse what we wish and expect either for schollers to busie themselues about bookes and study and to go to their instructors schooles or for husband men to manure their grounde or for any of vs to spend our life in susteining our life Doe you see vpon what rockes of blindnesse and distraction the Divell doth driue these vnhappy men who hauing neuer learned the grounds of godlines or good artes nor loving the labour toile of learning would notwithstaÌ„ding seeme what they are not desiring to extol theÌ„selues against the knowledge of God not doubting to subiect the eternal wisdom to their vile censures for they shew them selues as wel witles as shameles in alleaging exaÌ„ples either of such as by miracle were coÌ„uerted as Paule or endewed with giftes extaordinarie as the Apostles in the PeÌ„tecost or of many hearing the Gospell not beleeuing or lastly in 〈◊〉 such places of scripture as preâ—ch vnto vs the power and office of the holy Ghost We know God be thanked confesse the God can without helpe eyther of teachers or learners coÌ„verte whom he will and that the end and vse of miracles is this to shew that the order of nature wherin he is powerfull was by him before created and is still by him most freely preserued We know further that the conuertinge of soules is the gifte of God aboue so that looke how much greater and more miraculouse a worke it is to restore man being lost vnto salvation then to create him of nothing so much more impudency madnesse is it rather to attribute our redemption then our creation to the force efficacie of mans wordes This also we know that it pleased God by foolish preaching to saue those that beleeue why it hath so pleased him although he need not make vs accoumpt yet is he content to yeeld vs some reasons ever of this his purpose though he propose not the like reasons to the godly and vngodly To the vngodly he yeeldeth this reasoÌ„ because his iustice in coÌ„demning their malice which resist the word reueald should be more manifest in sight of the whole church their consciences also bearing witnesse But we may also consider other causes which make for our instruction and comforte Wheras the voice of the ministrie and all our conceipt of God is vailed with darkenesse wherin we now behould God and know his pleasure hence he admonisheth vs of the greatenesse of our fal whereby it is come to passe that now we enioy not the presence of God dealing with vs as it were a far of by interpreters stirring vs vp to aspire vnto that heavenly schoole wherein God will be seene of vs face to face and shal be al in al. Besides God in this life will haue the searching meditation and confession of this doctrine touching himselfe and his will not to bee concealed in the mindes of men but to bee openly sounded and celebrated and therefore on his authority he hath bound vs to a necessity of knowing it promising thereby to restore vs to salvation Furthermore being willing to haue vs fellow-labourers in the most excellent of his divine workes wherein could he better shew his loue to vs miserable creatures except in giving his only begotten sonne a ransome for our sinnes wee therefore affirme the reading hearing and knowing of this doctrine to be a necessary instrument of our salvation not in respect of GOD but in regarde of our selues not because GOD coulde not otherwise haue converted vs as the builder cannot builde an house without his tooles but because he would not otherwise doe it True faith is indeede the gift and worke of none but GOD onely yet so that it is wrought in vs by the holy Ghost through the hearing of Gods word Pauls planteth Apollos watereth but God giueth encrease And when Paule tearmeth the gospel preached by him the power of God vnto saluation to as many as beleeue Ephes 4. v. 11. He gaue some to bee Apostles and Prophets and some Evangelists some pastors and teachers for the gathering togeather of the sainctes for the worke of the ministerie for the edification of the bodie of Christ can any more gloriouse worde be spoken concerning the office of teaching let not vs therfore presume to be wiser theÌ„ God let not vs forsake thinges ordinarie to follow thinges extraordinarie neyther let vs so much esteeme the pride and reprobate coniumacie of such as contemne the voice of the Gospell that we lesse regard and reuerence the force and fruit of Gods ordinance in his instrumeÌ„ts of mercie as neither the sloth and peruerse peeuishnes of some schollars being baries to profit and all good proceedings can perswade others that instruction and study are things vnnecessary to the attaining and encrease of learning and vertue but let vs rather with al submission and thankefulnes embrace this sweetest comforte whereby we are assured that our labours please God and are not vndertakeÌ„ by vs in vaine according to those sayings Eccles 11. 1. Cast thy â—read vpon the waters for after long time thou shalt finde it againe 1. Cor. 15. 58. Your labour is not in vaine in the Lorde Mat. 18. 20. Wheresoeuer two or three are gathered togither in my â—ame I am in the middest of theÌ„ Were not these promises wel knowne vnto vs and certaine in themselues in this so great fury of Satan and misery of mankinde our best teachers and most careful furtherers of the publique salvation were in conditioÌ„ most vnhappy could not maintaine this place without great difficulty I truly for mine own part knowing my selfe to be of no reckoning feele my selfe so surprised with sorrowe that for griefe I should nether be able to abide this place nor giue passage to my speech did not I certainely know that eveÌ„ in this coÌ„pany there ar some whose harts receiue and approue true wholsome doctrine are by the holy Spirite inflamed with desire of acknowledging and worshipping God aright are living temples of God such as shall hereafter glorifie him with the Angels in heauen Neither do I so speake this as if I did expect that all men should haue like knowledge of this doctrine and equal giftes of the holy Ghost without difference for Saint Paule willeth vs in the 12. to the Romaines to bee wise according to that measure of faith which God hath given to every man but it is necessary that al which look to be saved should hold the same foundatioÌ„ that is they must know and beleeue what Christ is and what he hath perfourmed for every of vs as it is said by Iohn the 17. cap. 3. v. This is life everlasting to know that thou art the only true god whoÌ„ thou hast sent Iesus Christ Ioh. 3. 36. He that beleeveth in the senne hath eternall life By
these tteasures and are adiudged vnto eternal maledictioÌ„ everlasting death For thus saith he in the Gospell He that beleeueth not is coÌ„demned alreadie the wrath of God abideth on him And Paul testifieth If any man hath not the spirit of Christ the saÌ„e is not his which place of the apostle I suppose to be very pertineÌ„t to this preseÌ„t purpose For if the vnfaithfull beloÌ„g not vnto Christ neyther are they of Christ it may souÌ„dly be argued well coÌ„cluded by the logiciaÌ„s rule of Relatiues that Christ with his benefites pertaineth not vnto them and as they are not Christs so neither is Christ theirs For how I pray should Christ pertaine vnto theÌ„ whom one day at the last iudgement he shall pronounce before all the world aliants and strangers from him his benefites and his kingdome of whoÌ„ he shall testifie that he never knew them lastly whom he shall cast as being the cursed workers of iniquitie into hell fire Yea but saie you Christ died for the sinnes of all Therefore he rose againe for the iustification of all The answere herevnto is two-folde either of which is true and sóund First as often as the Gospell extendeth the fruit of Christs merites and benefites vnto all it must be vnderstood as saith Saint Ambrose of the whole number of the faithfull and elect For this is the vsuall and common voice found everie where throughout the whole course of the gospel He which beleeveth shall be saved and commeth not into iudgement He which beleeveth not shall be damned and is iudged already and the wrath of God abideth on him Wherefore the Gospell dispossesseth all vnbeleevers of Christs benefites not onlie by a flat exclusion but also by positiue vertue of that condition of faith and repentaunce by which he promiseth expresly or covertlie his benefits vnto meÌ„ which it appeareth is neuer found in the reprobate that is such as do persist and wil stil persist in their impietie Christ therefore is thus said to be dead for all that is for all the faithfull and elect for whom alone he also praied and in whom alone he findeth the end and fruit of his death But to extende the benefites of Christs death vnto infidels reprobates for whom he neuer praied whom he neuer knewe or tooke for his owne and on whom the wrath of God abideth for ever what els is this but against his expresse commaundement to giue holy thinges vnto dogges and cast pearles before swine This answere may be strongly maintained by the authoritie of holy scripture and testimonies of sound fathers and is much available vnto Christian consolatioÌ„ Howbeit there is an other answere no lesse true wherwith we may satisfie the most contentious wranglers that Christ died for all men absolutely and without exception to wit if you respect the sufficiencie of the merite and the price which he paied It is out of all doubt and controversie that the death of the Son of God is of such weight worth that it may serue to purge and cleanse the sinnes not of one world only but thousands of worlds if at least all mâ—â— would apprehend by faith this salue of sin But the question concerneth the efficacie and participation it selfe of the fruits which we mainely deny to be common to the beleeving and vnbelâ—â—â—ing or to be generally promised or given in the 〈…〉 and we hold it no sound doctrine to 〈…〉 in this respect Christ died alike for all 〈…〉 and reprobate But here some men possessed with an 〈…〉 as if the Church had not other controveâ—â—◠〈◊〉 â—nough spew out on vs their stinking 〈…〉 open mouth taking it grievously that 〈…〉 not those heavenly treasures and iewels equallie to the godly and vngodly to the faithful and vnfaithfull to the elect and reprobate to Christs members and the Divels vassals to the sheepe to the swine They make lowd out cries on vs for denying that Christ died for al. They say this our assertion is tainted with a more odious blasphemy then any of the Saracens Turkes and Pagans and that by it Christian Religion is cleane overthrowne It is not my purpose to encounter with these monsters of men only I must needs touch the slaÌ„der they fasten on vs. For what slaunder is there if this be none When we distinguish the worth of the merue from the efficacie and participating of the benefites and restraine according to Scripture and the iudgement of the soundest Fathers this participation to the whole number of the faithful alone gathered from amongst the Iews Gentiles do we then deny that Christ died for all But that the truth of this controversie may the more appeare and these busie heads if it be possible may by some satisfaction on our part be set at rest let vs in briefe set downe the force of our maine reasons whereon wee ground this our distinction And first the holy Scripture it selfe teacheth vs plainely this kinde of distinction and forceth vs therevnto For you shall finde it in scripture somtimes absolutely spoken that Christ tasted of death for all men that he gaue himselfe a ransome for al men that he is the recoÌ„ciliatioÌ„ for the sins of the whole world Againe you shal read that Christ praied not nor sanctified himselfe that is offered vp himselfe for the world but for the elect which were giuen him That hee laid downe his life for his sheepe that hee gaue his life for the ransome of many that by his knowledge he iustifieth many that hee shed his bloud for many that the world cannot receiue the holy spirit because it seeth him not neither knoweth him and because it hath not the spirite therefore it is not CHRISTS These places carry some shew of contrariety were it not that the former are vnderstood by vs of the sufficiency of satisfaction and the latter of the efficacie and working vertue thereof Furthermore other places occure which seeme to impart vnto the wicked the benefit of redemption as when Peter saith that they denie even the Lord which hath bought them that they were purged from their old sins And Paule also saith that they were sanctified with the blood of the TestameÌ„t al which the Scripture els where enforceth vs to interpret either of the vaine glorying of Hypocrites of their redemption and sanctification or els to vnderstand theÌ„ no otherwise then of the extent and sufficiencie of Christs satisfaction whereas it simply excludeth the vnfaithfull and vnrepentant from the benefit of Redemption and constantly avereth that they are yet held captiues in the snares of Devill that they are overswayed by him and carried headlong to worke wickednes that the wrath of God abide hon them he saith is abideth not it returneth as if it had at any time relinquished them lastly that Christ never knew them much lesse redeemed them Now if I were purposed to
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
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
CommunioÌ„ is an vnion with Christ and an enioying of all his benefites by faith To this belongeth the similitude of the Body and the Members of the Vine the Branches which hath no reference to any corporall eating This communion both was is common to all the godly from the beginning of the world to the end therof But they could not eate it bodily That wee may growe in him of whome the whole body is coupled He that cleaueth to the Lord is one spirit with him And wee are all baptised by one Spirit into one bodie But this wee knowe that wee dwell in him and he in vs in that he hath given vs of his Spirite This vnion then is that communion which is by the holy Ghost and therefore spirituall For breade caÌ„not be this communion but only by a figuratiue speech called Metonymie 2 GVILTY OF THE BODY He that is guiltie of the body of Christ eateth it They that receiue veworthily are guiltie of the body of Christ Therefore they eate it corporally For spiritually they can not for if they should so care they were not guiltie Ans I doe deny the Maior For he is guilty of the bodie of Christ who by his sins crucifieth it and despiseth the benefite of Christ Now vnto this guâ—lte there is no neede of anie bodily eating but not to receiue Christ by faith when he is offered vnto vs. So the iniurie offered vnto the Arke is said to be offered vnto the Lord. 3 Nor discerning the bodie of the Lord. They that discerne not the bodie of the Lorde eat it The guiltie discerne it not Therefore they eate it Ans We grant if the Maior be taken sacrameÌ„tally viz. of that bread which is named Christs bodie it is true if properly it is false For not to discernâ— is not to yeeld honor therevnto due to contemne him and not to receiueth thing signified So Heb. 10. ver 29 they are said to treade vnder feete the Son of God and to account the bloud of the covenant an vnholy thing which contemne him Arg. 5. Drawne from the testimonies of the Fathers and godlie antiquitie in the vncorrupt Church Ans The sayings of the Fathers are to be taken Sacrament allie or of the spirituall Communion They saie often that the bodie and bloud of our Lord is giuen vnto vs with the bread wine If theÌ„ they allowe of Corporall presence they allowe also of the Papistes Concomitancie or the separation of the blouds from the bodie 1. Augustine saith Thou receiuest that in the bread which hange on the Crosse that in the cuppe which waâ—shed from Christ his side Ans In the bread as in a signe that is togither with the Signe thou receivest the thing signified WheÌ„ we receiue the bread we are sure that we haue Christ 2 Cyrillon Iohn saith By a naturall participatioÌ„ 〈…〉 spiritually but also corporally not only according to the spirite but also according to the flesh corporally and essentiallie Auns Cyrill speaketh not of the manner of eating but of the thing eaten he sheweth that we are made partakers not only of the spirit but also of the humane nature of Christ Now he meaneth the spirituall communion 1 Vpon it he citeth the places of Ioh 6. 54. 1. Cor. 6. 15. where there is no mention made of any corporall eating 2 He speaketh of the presence of Christ not in the bread but in vs. 3 He proveth this abiding of Christ by the vse of the supper not by the corporall eating of it 4 He so describeth it as that he faith it shall endure in the life eternall 5 He speaketh of that CoÌ„munion which is proper to the Saints now that is spirituall For else it should also happen to the wicked III. The Shiftes of thâ— Consubstantials in eluding some not al for there are more obiected against thâ—â—â— of â—ur obiections 1 We doe not meane say they a naturall and 〈◊〉 eating Ans We obiect not this against them but only we aske whether Christ be eateÌ„ bodilie either after a grosse or subâ—â—e manner How so ever they answere there is too much idolatrie in their opinion For Christ refuting the Capernaites distinguisheth not the eating of himselfe into a grosse subtile manner but he simply saith that his body cannot be taken with a bodily mouth For hee saith that he shall ascend and that the words which he speaketh are spirit and life Ob. 2. We mainetaine not the vbiquitie For thereof is not one word mentioned Ans Here is to be noted the disagreement of ouâ— adversaries about Vbiquitie Neither is there one word mentioned to this purpose that the body of Christ is at once in many places For it is a properly belonging only to his divine nature to be 〈◊〉 once in many places Moreouer vpon this opinioÌ„ of theirs followeth the Vbiquitie for hee which at once is all in divers places must needs be infinite therefore necessarilie everie where Ob 3. We doe not destroy the article of Christs ascension Aunsw But they stumble at it For whilest they avouch that as often as the Lordes Supper is celebrated CHRIST is eaten corporally they must needes say that hee remayneth invisibly vpon earth whereas indeede hee is saide to haue left the worlde to haue ascended from an inferior to a superiour place there to remaine in heaven vntill he come to iudgment or that he descendeth from heauen as often as the Lordes supper is celebrated This is allready refuted How then is he in the breade Obiect 4. Wee take not awaie the doctrine of the proprieties of his humane nature Ans Yes quite awaie For they will haue his humane nature to be such as is neither seene felt nor circumscribed Repl. But Christ layde a side these infirmities and reserued his naturall proprieties Ans Nay these are his naturall proprieties which being taken awaie the truth of his humane nature is also taken awaye Augustine take away the space dimension of bodies and they wil be no where Obiect 5. We do not abolish the doctrine of communicating proprieties Aunsw Yes they doe For they applie the properties of the divine nature which are attributed to the whole person in coÌ„crete vnto both natures I will be with you vnto the end of the worlde this they take as spokeÌ„ of both natures Which is as much as if saying Christ was circuÌ„cised I should thus vnderstand it Christ was circumcised both in his godhead and also in the flesh Repli This onelie wee adde that those articles concerne not this place Ans By this reason all sectes might shift of all testimonies of scripture But by their leaue they concerne this place for two reasons 1 Because They are wrighten of the body of Christ But the body of Christ concerneth the Lordes supper Ergo these articles also concerne this place For they teach vs how Christes body is to be eaten 2. Because no one article of faith is contrarie to an other but everie one is
them gouernours seruing him in true religion cherishinge the church and all good learning that hee vpholdeth schooles and giveth vnto them fit teachers and inflameth the mindes of some men with desire of learning the truth and delivering it to posteritie but especiallie that he sendeth amongst vs the light of the gospell clensing refining it from idols freeing vs from Antichristian darkenes ordaining strength out of the mouthes of infantes and sucklings at whose voice alone the very gates of hell though terrible in themselues do tremble fall to everlasting ruine It is out of question that al these benefits doe not happen vnto vs by chance or maÌ„s wisedome but are given and continued to vs by the singular providence and bountie of God as may appeare partly by their greatnes and excellencie and partly by this that amongst so greate furies of the worlde and the devill and so great weakenes infirmitie of theÌ„selues they coulde not otherwise be retained First therefore wee giue eternall thankes vnto almightie GOD for vouchsafing to bestow vpon vs so great benefits Secondly we giue them also their due commendations who by their godlinesse and vertue desire to preserue these benefites to mankinde VVherefore with all reverence and duetie wee thanke the most mightye Prince Elector our gracious Lorde for encouraging and gracing this schoole and all good artes with exceeding loue and curtesie Also vvee thanke all other the noble and vertuous gentlemen especiallie our worthy Chancellour Lastlie wee thanke the Right worshipfull and learned Doctors and Maisters our reverende and very good Patrons and all the rest of the learned and honest sorte who gracing this my publique proceeding with their presence haue witâ—essed their good will towards vs and our studies and would haue our calling commended to God in their publique praiers And I hartely beseech GOD that he woulde vouchsafe the encrease continuance of these his great benefits which he hath bestowed vpon vâ— and woulde graunte vs all grace to vse them to his glory and the good of his Church through IESVS CHRIST our Lord Amen XIV OF MANS CONVERSION I. NO man shall ever enioye eternall happinesse in the life to come which doeth not repent in this life and turne awaie from his sinnes vnto God II. True repentaunce or conversion is a change or renuing of man wrought by the holy GHOST whereby man vppon tiue acknowledgement of GOD and his will revealed in the Lawe and the Gospell and his owne corruption doth seriouslye feare GODS anger and iudgemente against sinne and is sorie that by his sinnes he hath heretofore and doth still offend God and yet obeying the commaÌ„dement of faith in Christ and amendment of life resteth secure vpon the mercy of God and his promise of grace by confidence in our mediator Christ through whom because he is perswaded that God is pleased he submitteth himselfe vnto him as a sonne to a loving father and for this his receiving him into favor studieth to shew himselfe thankefull vnto God for ever Eph. 4. 21. If so bee yee have heard him haue beene taught by him as the truth is in Iesus That is that yee cast of concerning the conversation in times past the olde man which is corrupt through deceiueable lustes And be renued in the spirite of your minde and put on the newe man vvhich after God is created in righteousnesse and true holinesse Tit. 3. 5. Hee saved vs by the vvashing of the nevve birth and the renuing of the holie Ghost Rom. 7. 18. I knowe that in mee that is in my flesh there dwelleth no goodnesse c. to the ende of the chapter Isay 5. 16. vvash and be cleane III. This repentaunce consisteth of tvvo partes which the scripture calleth mortifying of the old man and quickning or raising againe of the new man Romanes 6. 6. Our olde man is crucified with him Galathians the seconde and nineteenth By the lawe I am deade to the lawe that I may liue to GOD I am crucified with Christ c. Coloss 3. 12. Buried with him through baptisme in vvhom yee are also raised vp together through the faith of the operation of God c. Coloss 3. 5. Mortifie therefore your earthly members c. IV. The olde man or vnrenued is he which is ignorant or doubtfull of God and is subiect and yeeldeth to evill desires But the newe or renued man is he which knowing GOD aright serveth him in true righteousnesse and holynesse Ephes 4. 24. V. The mortifying of the olde man is vpoÌ„ knowledge of our owne corruption Gods anger lying heavy on vs therefore to feare and sorrow for our offences to God and therefore heartilie to hate and avoide all sinne VI. But the quickning of the new man is vpon knowledge of Gods mercie towardes vs in Christ to reioice and quiet our selues in God and to haue a fervent desire to obey God in all his commandements Rom. 7. 22. I am delighted with the lawe of God in my inwarde man VII This renuing in infantes which are sanctified by the spirite of GOD is onelie a beginning that is a receauing of new qualities and inclinations and therefore may more fitlie bee called regeneration or newe birth then repentaunce But in men of riper yeares it concerneth motions and good actions in the minde will and hearte Luke the first and fifteenth Hee shall bee filled with the holy Ghost from his mothers womb Mat. 19. To such belongeth the kingdome of heauen VIII Nether yet is it perfited in those of riper yeares before the end of this life therfore they which are conuerted haue in them part of the new and part as yet of the olde man vntill such time as together with the life they lay aside all the oldnes or corruption of nature Roman 7. 23. I see another law in my members 1. Ioh 1. 10. If we say we haue nâ— sinne we lie or deceaue our selues IX Therfore the whole life of the godly is and must be a certaine continuall repentance and conuersion wherin they must strongly persist and proceede fighting against the flesh and the diuel vnto the end of their life 1. Cor. 9. 24. So runne that yee may abtaine Phil. 3. 13. Brethren I couÌ„t not my selfe that I haue attained to it Revel 22. 11. He which is holy let him be more holy X The victorie in this combate is not doubtfull For in them in whome trew conversioÌ„ is once begon although sometimes they fal greeuously by humaine infirmitie and the reliques of the olde man or sinne which in this life they beare about them it is neuer so extinguished but that they againe struggle vp from their fall are at length saued Math. 7. 24 They that are built on the rocke do not fall Phil. 1. 6. He which hath begon in you a good worke will finish it 1. Ioh. 2. 19. If they had ben of vs they had remained with vs. 1. Ioh. 3.
not what may concerne the gospell if these things doe not It may suffice againe to admonish you as before of mainâ—taining the purity of our article of iustificatioÌ„ But those words of yours O bow that exclamation troubled mee TO WHOM DOTH GOD OWE ANY THINGâ— filled 〈◊〉 partly with admiration partly with indignatioÌ„ griefe I was out of patâ—ence when I read theÌ„ Surely either you haue bin little conversant in reading holy scriptures or to much possessed with affection preiudice wheÌ„ you so sawcily condemne the words of scripture Is it not the exclamation of Paule Rom. 11. 35. Who hath first giuen vnto the Lord that he may recompence him Truly nothing more comforteth me then this vnspeakable loue of God towardes me that oweing no more to me then to Iudas or Cain yet for all that of an enimie he hath made me a son by the death of his onely begotten For that which you aleadg of Gods binding himselfe vnto vs by promise is nothing at all to the purpose What then I pray will you pretend before the applying of this promise To whom doth this promise bind God but vnto him that embraceth it by faith But who embraceth or receiueth it besides those on whoÌ„ God vouchsafeth to bestow this benefite he obligeth himselfe to as manie as beleeue and this very obligation proceedeth of his free goodnesse But where â—el me where in scripture do you read that God bindeth himselfe by any promise to giue faith repentance vnto all this you wil never be able to shew vs. Leaue then to bee troubled with the words of Christ proceeding from a most inwarde feeling of piety true humility before God neither dreame that by them Papisticall doubts are confirmed whereas rather in deed without them the certainety of faith cannot consist Sixtlie they should long since haue beene ashamed of the argument they bring for vniversal promises For themselues are faultie in that which they obiect vnto vs. You answeare the argument and yet vse it Yf this vniuersall promise did partaine to all men what a confusion of impietie absurditie would follow But if it must be restained vnto those that beleeue as indeed it must we also maintaine this vniuersall truth and comforte hauing learned out of Gods worde that all and they alone which beleeue be heires of eternall life and so receiued into fauour by God that they shall for euer all continew thenn and not one perish according to those scriptures No man shall take awaie my sheâ—pe from me Of that which my father hath giuen me I wil not loose c That if it were possible the verie elect should be seduced Whom he hath chosen them he hath called iustified glorified This is the conclusion of Christian faith and consolation and this article is placed in the end of the creed that we might beleeue eternall life and with the Apostle singâ— that triumphant song who shall seperate the elect c. They on the other side do openly and greeuousely wrong the maiestie of God whilest they imagine his loue to be mutable as the loue of man as for the goldy them they depriue of their comfort they weaken disgrace and vilifie the force vse and comfort of vniuerfall promises whilest they feine that some truely beleeuing may finally fall aware perish that they which are new in fauor with God were not so from all eternitie nor shall be euerlastingly which being most absurd it followeth necessarily that because they will not be certaine of Gods future and eternall grace therefore they can not be certaine of the grace present The scripture teacheth that as many as beleeue are to be saâ—ed they oppose the contradictory that sâ—me which beleeue are not to be saued Where is now your comfort by which you may include your selfe in the vniuersall fall These are those secret sleights of theâ— devill which must be obserued avoyded Augustines exposition vpoÌ„ Paules Epistle to Timothy of al sorts of men fitteth that place properly as may appeare by the drift and words of Saint Paule But to the coÌ„teÌ„tious I vse to yeeld thus far that it is spoken of al particular men according to the effect towards all vocation but not according to efficacie As for our wrighters none of them would endure much lesse desire that an indefinite might be substituted in place of an vniversall Your coockow song of contradictory wils is broken of by an answere of vniversals For there is no contradiction in this God will that al which beleeue should bee saved and that none which beleeue not should be saved Againe you do ill to confound the commandement pertaining to all men that all shoulde come vnto Christ with the promise for Christ wil ease not al men but al which come vnto him And therfore as the excludeth none no not the reprobate such as perish from the commaÌ„dement so likewise he excludeth froÌ„ the promise none which come vnto him that is which beleeue in him At odious is your exprobation of respect of persons That may be committed when a thing is given of debt or duty not when it is given of free mercy as God giveth He is rich to all yet not giving the same giftes and benefits to all because in his most spacious pallace hee will haue variety of furniture But whereas the Apostle in this place speaketh principally of eternal riches you spightfully omit what he addeth Calling vpon him Wil you know vpon what ground we acknowledg two sortes of election I will shew you three sortes in scripture First God chose the people of Israel to be his church SecoÌ„dly Christ chose the twelue Apostles to spread the Gospell abroad in the world thirdly he chose not al of either of these to eternall life because amongst the Israelits many were called but feaw chosen amonst the Apostles one was a Deuil But he knew whom he had chosen I meane to eternall life and not only to the Apostleship wherevnto also he chose Iudas So there are three sorts of vocation or calling first to the visible church whereof it is saide manie are called secondlie to the church of Saints which calling is internall and effectuall which Paule nameth according vnto his purpose vz. of saving those which are called thirdly to some certaine charge or dutie in this life so my vocation is to labour in this schoole The will of God named will of revelation and good-pleasure the Schoole-men haue well distinguished not as contrary or two wils but one wil and that partly manifested and partly coÌ„cealed partly proving and partly efficient which are thinges agreeable to the nature of God Eightly you conclude with a grosse and pestilent cavil that the doctrine of final perseueranâ—e maketh men presumptuous but do you call it presumption to beleeue eternall life You deale too contumeliously with the holy spirit and too heynous is this ingratitude for
so great a benefiâ— which God through Christ in this life bestowed on vs namely the certaintie of our saluation purchased for vs by Christ which is the summe and foundation of our comforte and religion For what comforte were it to know that indeed Christ did ones purchase saluation for vs but everie moment it is a thousand waies subiect to be lost we must therefore know that our life is with Christ in God and there as safely kept as is the life of Christ him-selfe reigning in heauen This is a thousand times saide in scripture Read Melancthon vpon the 7. ca. of Mat. in the place aboue cited Read the 5. and 8. chapt to the Rom. I see you doe not put difference betweene securitie of the spirit of the flesh and that you stagger even in the verie grounds of Christianity if in heart you maintaine this tedious opinions If it be so I am verie sorrie for you and doe exhorte you to read the scriptures diligently That also is a meere cavill that we should saie the elect cannot forgoe the holie spirit Nay they often loose manie giâ—es of the same spirit but recouer them againe by repentance For they do not quite revolt from God and become professed enimies of the truth that is they sinne not against the holy Ghost nor so fal that finally they perseuere in their errours against the foundatioÌ„ and in their sinnes against conscience Neyther doth this comforte make men secure because it concerneth them onely which haue a purpose to beware of falling abhor nothing more then offending God there is therefore a manifest contradiction in that diuelish scoffe of the wicked which say If I be elected I wil do what pleaseth me because it shal not hurt me For God will haue vs be sure that we are elected but this we can not do without faith and repentance All thinges worke for the best trew vnto them that loue God There is no condemnation to them which walke according to the spiritâ— These two ioyned togeather exclude securitie stirre vs vp to cheerefulnesse and alacritie to runne our race according to the commaundement make your election certaine On the other side they sleep securely in their sins which dreame that it is in their owne handes to take and lay aside repentance whensoeuer and as often as they list and play with GOD at their pleasure But say you I woulde faine shifte of this triall wherevnto the certainetie of saluation doeth call That is it the Divell woulde haue Those sayings Matthew the two and twentith and tenth Hee vvhich continueth to the ende c Revelations the second and tenth To him that overcommeth I vvill giue a crowne c. Doe not derogate from the certaintie of saluation but are exhortations wherby God vpholdeth vs in that certainetie stirring vp in vs a desire of godlinesse and hatred of sinne The like slaunder it is when you say that vvee teach men to iudge of election a priore or by the cause Eyther malitiously they dissemble our opinion or else they vnderstande neither themselues nor vs. VVee iudge by the effect that is by faith and repentaunce of the cause that is of election But to iudge thus is to iudge a posteriors that is by the effect That wee ought not to determine of any before the ende of his life whether hee shall bee saued or no if you meane it of others you say well if of our selues or of euerie mans ovvne conscience and certainetie in himselfe it is a detestable wicked diuelish and blasphemous sayings overthrowinge the whole foundation and grouÌ„dworke of saluation Hee that taught you this taught you a doctrine of diuels though he were an angell from heauen But I will tell you an other lesson except you be certaine before the end of this life whether you shall be heire of eternall life you shall neuer so be after this life For faith in this veâ—â—e certainetie which is the beginning of eternall life this all must haue in this life vvhich looke for that other life If you haue thought on the nature and definition of hope that it is a sure and certaine expectation of eternall life you should haue found no such thing there My hart doth stand on end to think of your blasphemy I would not for an hundred thousand worlds be so seperated from Christ as to be vncertaine whether I were his or noe These are heathenish blasphemes the verie entrance of hell Wherefore you do well to confirme it with testimonies of the heathen for these thinges refarre wide of the worde of God Why doe you so coâ—rupt the wordes of scripture wresting them from a â—onne like to a seruile feare what mystere what blindnesse is it for a man to boast of vniuersall promises and not to sifte himselfe and trie whether he be of their nomber of whom the promises speak This is in deede to bring in amongst men carnall security and a shadow of faith which in the conflâ—ct driueth vs head-long into desperation I do not thâ—nke Luther Melancthon taught any maÌ„ so to babble and fome out these vniuersall promises But the carrier calles for my letters and I haue to my great paines spent the whole night in wrighting these lines Farewell Let me entreat you to provoke me no more with such disputations Fare-well hartily this 2 of september 1573. OF THE CAVSE OF SINNE Parte of a letter of Vrsinus to his friend concerning the cause of sinne ONe terrible bug-beare they haue of the cause of sinne all the rest is foolish and not worthy the aunswearing But even that also is a childish fallacie of accident For by accident that is through defect fault and error of the will of the Divel or man sin commeth to bee that worke which God by will most iust most agreeable to his nature the Law wil haue done permitting in the mean time the sins of the creature that is not so correcting directing it that it may do iustly togither with God doing iustly or els while he doth not enlighten it with the knowledge of his will or doth not so turne it by his spirit that it may doe that which it doth for obedience sake to the revealed will of God So that God ever doth well both by those that are good and also by those that are evill But the creature doth well togither with God in that goodnes wherein it is created preserved or therevnto againe restored by God The good therfore which it doth is the work of God which himselfe doth will and effect the evill which it doth is froÌ„ it selfe Now this euill is not done but permitted by God whiles he doth not cause the will of the creature to become good and to do good togeather with God doing good For the same worke in respect of diuerse causes is both good euil mutable immutable contingent free as the causes them-selues are diuerse which concuâ—â—e in producing therof Hee which
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