to baptise the professors of faith whether hypocrites or no. For the church iudgeth not of things so secret but only the hart-searching God The like reason serveth for all other Ministers which ought to iudge of those that are to bee baptised not according to Gods predestinatioÌ„ but mans professioÌ„ Christs commandement This if they doe themselues are not sacrilegious but the reprobate hypocrits who vnreverently and irreligiously presse to the sacraments But fie on that his blasphemy where hee saith that if sacraments bee ministred vnto reprobate hypocrites yet vnrevealed then God must lie by the mouth of the minister Did God thinkest thou lie by Peters mouth when he baptised Simon Magus He setiously and sincerely by his word sacrament offereth adoption and grace vnto al purposing also to bestow it but coÌ„ditionally if they beleeue coÌ„mandeth theÌ„ to beleeue and receiue by faith the grace offered But to infidels and hypocrites he is so far froÌ„ promising or sealing any grace of adoption and election wheÌ„ they force themselues vnto the sacrament that he threatneth them with a terrible and feareful iudgement Hee therefore is true in offering howsoeuer the grace offered to the vnbeleeuers be of none effect But saith the Iesuite he doth not onely offer but indeede also bestowe it when men are indeede baptized We graunt it For this Calvin also confesseth in Antidot Artic. Paris speaking on this manner The godly do all confesse that in baptisme is offered yea exhibited or giuen vnto vs both remission of our sins grace of the holy spirite But saith he els where these good fathers by reason of their grossenesso doe not here obserue that what grace so euer is by sacraments bestowed on vs must notwithstanding be imputed vnto faith For he which sondereth faith from the sacrameÌ„rs doth as â—f he seuered the soule froÌ„ the body God therefore doth indeed giue that which he offereth but vnto those that beleeue To the vnbeleeuing he neyther promiseth nor performeth any thinge as longe as they continew in their vnbeleife that through their owne fault because by infidelity they refused the good offered as much as in them lieth make a mocke of God which offereth it This Cauill therefore of the lesuites is no lesse impudent and blasphemous against God then was that of the Iewes who accused God of perfidiousnesse vnlesse he would performe the couenant eveÌ„ to the vnbeleeuers which the Apostle retorting shall saith hee their vnbeleife make the faith of God vaine God forbidae Let God be 〈◊〉 euery man a lyar Well then Let vs now returne the Iesuites blasphemy vpon his head Both he his mailler Lombard teach that reprobation is nothing else but that some there are on whom God will haue no mercy For so doeth the maister of sentences define it Suppose theÌ„ that the Iesuite even by the very worke wrought either of baptisme or of the masse should bestow the grace of sanctificatioÌ„ vpon Simon Magus or the like reprobate shall not hee and the sacrament become now sacrilegious in conferring grace on a reprobate of whom God will haue no mercy may shall not he make God himselfe a lier and contrary to himselfe in his name bestowing or testifying vnlesse he altogither exclude God out of the sacraments that God himselfe bestoweth the grace of sanctâ—fication on a reprobate on whom notwithstanding hee hath for all eternity decreed to bestowe nothing and on whom God will haue no mercy From this blasphemy howe the Iesuite can acquite himselfe maintaining his opinion of the worke wrought let him looke to it But howsoeuer he acquite himselfe he must withall discharge Calvin of the cavill devised against him Let this suffice briefly for answere to the perverse peevishnesse of this stage declaiming Iesuit The rest which hee disputeth towardes the ende pertaineth nothing to vs well they may prevaile vpon those against whom they were vvritten namely Swenckefield his brethren Vbiquitaries common corrupters of the doctrine of Christ his person and the sacraments A PREFACE TO THE FOVRTH PART OF the Catechisme wherin are desciphered the pestilent pamphlets of some Divines of this age and Calvin the most valiant Champion defendant of Christ his glory is briefely cleered of the slaunderous crime of Arrianisme * ⎠* THe argumeÌ„t of this part which is Of mans thankfullnesse towards God enforceth me to enter the Common complaint of all the godly against the bruit blockishnesse and foule in gratitude of the world which after so many inestimable benefits heaped by almightye God most aboundantly on these our latter daies hath onely thus farre profited that vnthankfull men continually become worse and worse as if they had sworne perpetual warre against so good a God gracious a benefactor For howe huge a cloud of witnesses of Gods coÌ„tinuall kindnesse doth enuiron vs round about what hath been denied vnto this age that men could haue wished thereby to haue made this life happy blessed I speake not of blessingee common or generall how many how pretious are those we haue receiued in particular The light of the Gospel sincerity of doctrine renewed the purity of sacraments the trew worshippe of God and reading of holy scripture restored the discouery of Antichrist the chasing of darknesse the flight of supersticion the ruine of of idolatry the liberty of the church after long seruitude restored These so inestinable treasures how few of vs doe worthily regard not rather with bestiall blockishnesse overpasse or shameles impudency disdaine One saide some times of the Athenians that they knew what was good but did it not How much more may we Christians be ashamed of our selues who not only do not that which we know to be good and know it by the light of the Gospell not as they did by the light of nature but also doe euen those thinges which we know are not good The whole worlde is now possessed with security profanenes ambition luxurye envy contempte of doctrine abuse of sacraments surfet of preaching what not How many are there of those which withhold the truth in vnrighteousnesse of those which professe God in their knowledge but deny him in their life of backesliding Apostataes who eyther inforced by the vnstaâ—ednesse of theâ— owne conceipt looke backe to the Aegigptian flesh-pottes or beguiled by seducing spirites daily reuolt from Christ to Antichrist like dogges returning to their yoâ— mit but this ingratitude is perhappes a fault incident to the common sort O then that the greater part of our Prelates would ascend vnto these breaches and draw a counter-mure and sence before the house of Israel not lyke subtile foxes secke to fatâ—e themselues with the spoiles publique scandales of the church as Ezechiel complained of the prophets of his time It hath bin euer a great plague vnto the church to make sale of the word of Gâ—d or wrest it to the affections of men to the lust fauour
bee preached even to the vnbeleeuing Christ forbiddeth vs to cast peaâ—les to swine and dogges Therfore the wicked must not be admitted to the hearing of the word preached Ans To the antecedent by dogs and swine are not meant simplie he wicked but such enemies as mecke persecute the doctrine barking and impugning it like dogs and treading it vnder foote like swine Against such this argument were of force XXIV OF BAPTISME 1. Baptisme is a sacrament of the new testameÌ„t whereby Christ witnesseth to the faithfull being baptized with water in the name of the father of the sonne and of the holy Ghost that all their sinnes are forgiuen them the holy Ghost giuen vnto them and themselues ingrassed into the church and bodie of Christ and they againe professe that they receaue these benefittes of God therfore euer after will and must liue to him and serue him And this same baptisme was begun by Iohn Baptist and continued by the Apostles this only was the differeÌ„ce that he baptised men into Christ which should suffer and rize againe but these into Christ which had suffered was rizeÌ„ 2. The first end of Gods institutioÌ„ of baptisme is that God herby might signifie witnesse that by the bloud and spirit of Christlâ—â—â— doth clense those that are baptized from their sinnes and engraffeth them into the bodie of Christ and maketh them partakers of all his benefits 3. The second is that baptisme may be a soleÌ„ne receauinge or enroulinge of men into the visible church of Christ and a distinction therof from al other sectes 4. The third that it may be a publique soleÌ„ne profession of our faith in Christ of bindinge our selues to faith in him obedieÌ„ce towards him 5. The fourth that it may be an admonition of our plunging into afflictions and our risinge and deliuerance out of them 6. Baptisme hath by Gods commandement the promise of grace a certaine power to seale and witnes annexed by Christ vnto these rites rightlie vsed For Christ by the hand of his ministers baptâ—zeth vs as by their mouth he speaketh to vs. 7. There is therfore in baptisme a 2 fold water one external visible earthly which is the elemeÌ„tary water the other internal uisible heaueÌ„ly which is the bloud spirit of Christ there is also a twofold washing the on external visible signifying naÌ„ely the sprinckling or powring on of water which is corporal that is receaued by our bodily parts 〈◊〉 the other internal invisible signified namely remissioÌ„ of our sins by Christs bloud shed for vs our regeneration by his spirit our beiâ—◠〈◊〉 grafted into his body which is spirituall that is is received in spirit by faith Lastly there is a two fold minister of baptisme one external of external baptisme which is the minister of the church baptising vs in water with his hand the other internall of internal baptisme which is Christ himself baptising vs with his bloud and spirit 8 Neither is the water turned into the bloud or spirit of Christ neither is the bloud of Christ present in the water or in the same place with the water neither are the bodies of such as are baptized sprinkled invisibly therewithal neither is the holy Ghost in substance or vertue more in this water then elsewhere but in the lawful vse of baptisme he worketh in their heartes which are baptised and spiritually doth wash and sprinkle them with the bloud of Christ and vseth this external signe as an instrumeÌ„t as a visible word promise to vphold stir vp the faith of such as are baptised 9 Therfore when baptisme is said to be the washing of regeneration or to saue vs or to wash away our sins it is meant that externall baptisme is a signe of the internall baptisme that is of regeneration salvation and spirituall washing that this internall washing is ioined with the external whensoever baptisme is lawfully vsed 10 Yet is sinne an baptisme so abolished that we are freed from the guilte of GODS anger and eternall punishment and regeneration is begunne in vs by the holy Ghost the reliques of sin remaine in vs to the end of this life 11 But all and only the renued or the regenerate baptised to those endes for which baptisme was instituted by Christ do lawfully receiue baptisme 12 The church lawfully ministreth baptisme to all and onelie those whom it ought to recken in the number of such as be renued and members of Christ 13 Whereas also infants of Christians are of the church whereinto Christ would haue al that pertaine to him bee receiued and registred by baptisme and therefore baptisme is now in steede of circumcision whereby iustification and regeneration and receiving into the church were sealed by for Christ as yet to come as in baptisme by and for the same Christ already come as well to infantes as to those of riper yeares pertaining to the seed of Abraham and whereas no man can forbidde water that they should not be baptized which haue receiued the holy Ghost clensing purifying their heartes truely those infantes must needs bee baptised which either are borne in the church or together with their parents come over to the church 14 As the promise of the gospell so baptisme also receiued vnworthily that is before conversion is firme and procureth salvation to such as repent and the vse thereof before vnlawful is now made vnto them lawfull 15 Neither doth the wickednes of the Minister make the baptisme vaine of no force if it bee done into the faith and promise of Christ therfore the church ought not to rebaptise eveÌ„ those that haue bin baptised by heretiks but to informe them in the true doctrine of Christ and baptisme 16 And as the covenant once begun with God remaineth perpetually stedfast to such as repent even after their sinnes from that time committed so also baptisme once receaved confirmeth those that repent in remission of sinnes for all their life and therefore ought neither to be â—terated nor deferred to the end of life as if on that condition onlie it did clense vs from our sinnes if we coÌ„mitted no more after we were once baptized 17 But all that are baptised with water vvhether infantes or aged are not made partakers of the grace of Christ For Gods eternal election and calling to the kingdome of Christ is free 18 Neither are all excluded from the grace of Christ which are not baptised vvith water For not the want but conteÌ„pt of baptisme excludeth from the convenant made by God with the faithful and their children 19 And whereas the administration of Sacraments is a part of the ecclesiastical ministery they which are not called thervnto and especially women must not presume to take vnto themselues authoritie of baptising OF THE LORDS SVPPER Disputed in the Coll. of Wisdome the 2. of May Ann. 1575. 1 ONe of the Sacramentes of the new testameÌ„t
the true reall and spirituall communion of the bodie it selfe of Christ 10 The lawfull vse of the Lords supper is when the faithfull obserue this rite instituted by Christ in remēbrance of him that is to stir vp their faith and thankefulnesse 11 As in this vse the body of Christ is eaten sacramentally and really so without this vse as by infidels and hypocrites it is indeede eaten Sacramentallie but not reallie that is the sacramental signes as bread and wine are indeede receaued but not the things themselues signified by the signes namely the bodie and bloud of Christ 12. The doctrine of the Lords supper is grounded vpon manie those very forcible argumēts All places of scripture which mention the Lords supper do cōfirme it And Christ doth not cal any invisible thinge in the bread his bodie giuen or brokē for vs but that verie visible bread which he brake which because properlie it could not be so meant himselfe addeth an exposition that hee woulde haue that bread receaued in remēbrance of him which is as much as if hee had saide that this bread was a sacrament of his bodie Also he saith that the supper is the new testament which is spiritual one and eternall And Paule saith that it is a communion of the bodie and bloud of Christ because all the faithfull are one bodie in Christ which can haue no fellowshippe with the divell Also he maketh the same engraffinge into Christes bodie by one spirit in baptisme and the holy supper The whole doctrine and nature of sacraments doth confirme it which represent vnto our eies the same spiritual cōmunion of Christ to be receaued by faith which the worde or promise of the Gospell declareth to our eares and therfore they are called by the nāes of the things signified and haue not except in the lawful vse the receauing of the verie thinge annexed vnto them The articles of our faith cofirme it which teach that Christes body is true humane not present in manie places at once and that now it is receaued vp into heauen and shall there remaine vntill the Lord returne to iudgment that the cōmunion of the godlie with Christ is wrought by the holie Ghost not by enterance of Christs body into the bodies of men therefore al the purer antiquitie of the church with verie great and open consent professed the same doctrine 13 The Lords supper differeth from baptisme 1 In rite and manner of signifying because the washing signifieth remission and clensing of our sins by the bloud and spirit of Christ and societie of the afflictions and glorification of Christ But the distribution of breade and wine signifieth the death of Christ imputed vnto vs for remission of sinnes and that wee beeing nowe ingraffed into Christ are become his members 2 In special vse because baptisme is a testimony of our regeneration or covenant betweene God and vs and of our admission or being receiued into the church but the Lords supper witnesseth that we are perpetually to be nourished by Christ abiding in vs and that the covenant which we haue once made with God shall ever endure steadfast and that we shall for ever abide in the church and bodie of Christ 3 By the persons to vvhom they must bee ministred Baptisme is due to all which are to be accounted for members of the church vvhether aged or infantes the Lords supper to them onely which can vnderstande and celebrate the benefites of Christ and examine themselues 4 In often vse Baptisme must only once be received because the covenant of God once begun is ever firme and steadfast to them that repent But the Lords supper must be often receiued because the renuing of that league and often remēbrance thereof is necessary for the strengthning of our faith 5 In the order of vsing because baptisme must be ministred before the Lordes supper never but after baptisme 14 They come worthily to the Lords table which examine themselues that is which are endued with true faith and repentance Which who so do not finde in themselues they must neither presume to approach without them least they eate and drinke iudgement to themselues nor deferre repentaunce whereby they may approach least they pull vpon themselues hardnesse of hart and eternall punishments 15 The church ought to admit to the Lords supper all that professe that they embrace the foūdation of Christian doctrine purpose to obey it and to prohibit all such as being admonished by the church and convicted of their errors will not for all that desist from their errors blasphemies or manifest sinnes against conscience 16 The Pope hath done wickedly in taking the breaking of bread from amongst the rites of the the Lords supper as also in barring the people the vse of the cup. He hath also done wickedly in adding so many ceremonies never commanded by the Apostles Hee hath fowly transformed the Lords supper into a theatricall masse that is into a foolish imitation of Iudaical traditions stage-like gestures But most impious idolatrous are those devises to perswade that the masse is a propitiatorie sacrifice wherein by the Masse-Priests Christ himselfe is offered vp to his father for the quicke and dead and by vertue of consecration is substantially present and so abideth as long as the bread and wine remaine vncorrupt and bestoweth the grace of God and other benefits on them for whom he is offered and by whom he is eaten with the bodily mouth without any good motion of their owne and also that he is to be adored worshipped as he is included and borne about vnder those two kindes namely bread and wine For these damnable and abominable idols it is very necessary that the masse bee banished from the Christian church A FVNERALL ORATION OF D. FRANCES JVNIVS Professor of Divinity in the famous Schoole of Neustade vpon the death of D. ZACHARY VRSINE a most worthy man and vigilant Doctor and Professor of Divinity in the saide Schoole of Neustade WE haue lately lost noble and worthy auditors the most faithfull servaunt of God Zacharie Vrsine a reverende vvitnesse of our Lorde Iesus Christ a right vertuous man my sweete fellow-professor and one most beneficiall to Gods church of this man are we deprived and this our orphan-schoole left destitute of her parent The greatnesse of which losse if I woulde amplifie I shoulde but giue occasion of more heavinesse to your mindes that are already in this case too tenderly affected and faile exceedingly of that excellency of discourse which in so excellent a subiect may iustly be expected For though faine I would and could hartily wish that I might speak much to this purpose yet I neither thinke it fit considering I should but minister fuell to the fire of your affection nor accompt my selfe able as well for divers defects which I feele in my selfe of wit learning exercise continuance of conversing with that man of happy memorie whereby I am
Sacraments testimonies or scales of Gods promise Luther will haue that promise to be of present iustificatioâ— Caluin of eternall election And least he should 〈◊〉 to say an vntruth he cites a place out of Calâ—â—n Antidor conciliâ— Sess 6. ca. 5. as if he should there say that infants are baptized not to the end they might be receiued into adoption of the sonnes of God but that vnto them the promise of life might be sealed vnto whome before by grace of predestination it pertained And out of the 7. Session and 8. Canon as if there hee should wright that the right end and vse of sacraments is this to ascertaine vs of the eternall adoâ—tion grace whereunto before the foundation of the world we were predestinated Thus farre the Iesuite but all impudently without shame For Caluin in neither place speaketh one â—ote of eternall electioÌ„ or the grace of predestination Only in the former this he saith Insants are for this reason baptized because they are heires of the promise For vnlesse the promise of life did before pertaine vnto theÌ„ that man should prophane baptisme whosoeuer did but minister it vnto them In the latter these are his wordes Allthough baptisme be the hand-wrighting of that mutuall obligation which is betweene God vs yet the especiall vse thereof is to assure vs of free remission of our sinnes and perpetuall grace of adoption But is this to deny that sacraments are seales of the promise of preseÌ„t iustification Is this to restraine sacraments onely to thinges past as namely to the grace of electioÌ„ But this is Bellarmines trust and fidelity in citing the wordes and sentences of the Fathers and our Doctors Such are his two whole volumes of disputations namely a rude rable of false quotatioÌ„s which if the learned shall vouchsafe in courtesie to examine they shall soone see this doubtie disputant left as as dry as a kexe But to the purpose That the sacraments are seales of our eternall election although I deny not but that in the lawfull vsing and worthy receiuing of them it is most true yet remember I not that Caluin hath any where thus written nay the Vbiquitaries of our daies slander Caluin Beza as maintainers of a cleane contrary error to witt that they vtterly deny the sacraments to be seales of our election which also is altogether false But the simple naked truth of Calvines doctrine is this Sacraments profite beeing vsed a righte and doe exhibit seale and confirmâ— grace vnto the worthy receiuer not in regard eyther of the worke wrought or the deserte of the worker but in respecte of the promise of God instituting or ordaininge them as also through the faith of the worthy receiuer And here by grace he vnderstandeth euen our saluation it selfe together with all the precedent causes meanes and consequentes thereof such as are our free election remission of sinnes regeneration sanctification and life eternall So that by the name of grace he coÌ„priseth both grace past and already giuen togither with that which is preseÌ„t and to come but especially that which is there in the sacramente exhibited and present For euen our election before the world was is sealed and and assured vnto vs by the sacraments not as it is from aleternities decreed by God or as a thing done heretofore and past but as the present and constante decree of God reuealed in the Gospell concerning our saluation in Christ and by the same sacramentes everlasting life is confirmed not as a future good but as already we haue takeÌ„ possession thereof by faith For confirmation of this truth I could produce an infinite number of testimonies out of Caluin his Christian institution but it shall suffice to refute the Iesuite by the couÌ„ter-poyson of his CouÌ„sels Can 7. on the sacraments Caluin saith thus God in the sacrameÌ„ts doth promise grace not only of election but also of iustification Can. 4. Sacramentes are seales of the Gospell And can it bee denied but that the Gospell is a promise of actuall present iustification by faith Can 8. In baptisme God washeth vs by the bloode of his son by his spirite doth regenerate vs. In the sacrament of the supper he feedeth vs with the body and blood of Christ Can 7. of baptisme this is a principall part of baptisme that is assureth us of free remission of all our sins what is this els but present sustification and these may serue to coÌ„vince the Iesuit of a militious slaÌ„der coÌ„cerning the seals of our electioÌ„ that Calvâ—â— vnderstandeth them not onely of things past But who seeth not his absurd collection that if the Sacraments may goe for seales of our eternall election that then they shall not be seales of present iustification Are not election iustification subordinate and consequents one of the other so farre are they from abolishing one the other that the contrary should rather be infered they are seales of our eternall election therefore of iustification present grace For iustification is so proper naturall an affecte of election that there can be had no certainty of the latter without assurance of the former For they who are iustified in Christ are also chosen to him before the foundation of the world Whome God hath prâ—destinated these also hath he called iustified and glorified Now then let the Iesuite with open mouth exclaÌ„e on Caluins opinion as false absurde dangerous and impious And why forsooth false Because saith he Caluin contrary to that which the Scripture teacheth restrayneth Sacraments only vnto the thinge past namely to the grace of election But this cauill is already refuted And why absurde Because saith he he reacheth that by the Sacraments the promises are sealed vnto our consciences yet that infantes are lawfully baptised which noyther haue vse of reason nor conscience But we haue already sufficiently proued that neyther infantes borne in the Church of beleeuing parentes are altogether voyde of reason oâ— faith if we respecte the promised grace although actually they haue neyther the faith nor reason which is in those of riper yeares nor that baptising of Children confirmation of their faith by Sacraments is therfore to be differred because they doe not beleeue seeing of the Sacramentes there are other endes purposes whereunto they are ordained But why pernicious and dangerous Because he teacheth that the children of the faithfull are borne iust and holy and hath perswaded many that the sacraments are not necessary vnto the receiving of the grace of Christ Whence it is come to passe that many contemne the said sacraments and in the meane while the soules of many infantes never purified by the saving vvaters of baptisme abide in perpetuall corruption And is it in deed pernicious to teach that the children of the faithfull are borne holy that is not straungers but heires of the covenaÌ„t according to that promise I will be thy God and the God of thy seede That
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
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
Of this opening knowledge of God in mākinde there are 3 degrees 1 By Gods workes shining in nature 2 by the word of God delivered to the church 3 by the grace of the holy spirite lightning the mindes of the regenerate through consideration of the workes and word of God 4 For that there is a God these testimonies cōpell all reasonable men though ignoraunt of the doctrine of the church to confesse 1 The most wise order of things in nature 2 The excellencie of the minde of man the knowledge of naturall principles and amongst them of this that there is a God 4 The feares of conscience in the wicked 5 The punishments of sinne in this life 6 The instituting and preservation of Civile order 7 The vertues and singular motions in heroike mindes 8 The significations of future things 9 The destinating and appointment of all thinges vnto certaine ends 10 The order of causes not proceeding to infinitie 5 That there is but one true God besides the testimonies of Gods word these also proue 1 The revealing of one true God only 2 The most high and excellent maiestie perfection and omnipotencie of the true God 3 Because more then one would be either idle or superfluo◠6 Lastly they who doe not oppose themselues against reason confesse that God is a nature spirituall intelligent eternal divers frō al other things incōprehensible in it selfe most perfect immutable of infinite power wisdome goodnes iust chaste true merciful bountifull most free angrie for sinne governing the world 7 But without the light of Gods word men neither vnderstand these things which they confesse of God neither know anie of those things which the voice of heavenly doctrine that is the scripture addeth to this knowledge of God as of the eternal father and son holy Ghost of the creatiō of things sending his son gathering his dispersed church vniversall iudgment eternall life 8 Wherefore the testimonies of God in nature are to be considered but whosoeuer seeke GOD without the doctrin of the church they substitute an idoll in steede of the true God 9 Moreover the true knowledge of God is not to be learned out of the very word of God without the speciall grace of the holy Spirit 10 And in the ende all the knowledge of God which mē haue in this life is but slender and begunne nor shal be perfited but in the celestiall eternitie 11 The eternal Father Son and holy Ghost are three persons 12 Indeed distinct one from an other 13 Equall in all essentiall or naturall properties of the Deitie 14 And of one essence or nature 15 By the divine essence church vnderstādeth that which the eternall father son holy Ghost every of them beeing absolutely considered in himselfe or his owne nature are are called But by this word person they meane that which everie of the three is and is called beeing considered as he is compared with the other or respectiuely or according to the manner of their exillence 16 That the sonne is a divine subsistence or person it is prooved because 1 He is named the proper and only begotten Sonne of GOD that is his naturall Sonne 2 Hee is saide in scripture to haue taken vpon him the nature of man and before that to haue beene the sonne of GOD. 3 He is called the word which by Iohn is described to be a person subsistent and by Salomon wisdome subsistent 4 He is the mediatour betweene God and man who must needs haue beene from all eternitie 5 He is named an Angell even before his incarnation 6 Lastly he is described to be CHRIST borne of the virgin naturall and true God the sonne of God 17 That the holie Ghost also is a subsistence or person subsisting it is plaine 1. Because he appeared in a visible forme 2. Because in scripture hee is called God 3. Because in his name we are baptised 4. Because to him are attributed thinges proper to a person 18 But that these persons are distinct one from an other hereby it is manifest 1. Because the Father Sonne and holy Ghost are also called for reference and respect which they haue one to an other and 2. Because the scripture saith that the Sonne and holy Ghost are not one with the Father nor the holie Ghost with the Sonne 3. Because they are said to be more then one and because properties are attributed to one which agree not to an other 19 The equalitie of godhead in these three persons is prooued by expresse testimonies of scripture by their personall proprieties because not some parte but the whole divine essence is communicated to the Sonne by the Father and to the holy Ghost by the Father and the Sonne 2. By such attributes or proprieties as are common to the divine nature 3. By the workes of GOD and by equalitie of honour due vnto them 20 That they are consubstantiall it is certaine 1 Because they are Iehovah which is one 2 Because they are in scripture described as the true GOD which is onely one 3. Because there is one spirite of the Father and of the Sonne 4. Because the Father communicateth to the Sonne and the holy Ghost and the Sonne to the holie Ghost not an other but his own proper essence and that whole and vndevided 21 The differences of these persons in the Deity are either internall from those operations which they exercise one towardes an other or externall from those operations which they exercise towardes the creatures 22 The internall differences are that the Father is the first person of the Deity neither borne nor proceeding from any other but being of it selfe which from all eternitie begate the sonne and from whom the holy Ghost proceedeth the Son is the second person of the Deity begotten from all eternitie of the Father and from whom the holy Ghost proceedeth the holy Ghost is the thirde person of the Deity proceeding from all eternity from the Father and the sonne 23 These workes vvhich the Deity exerciseth towardes the creatures although they bee common to the three persons yet the order which the three divine persons obserue in performing them make their difference externall as that the Father doth all things of himselfe by the Sonne and holie Ghost the Son holy Ghost not of thēselues but the Sō of the father by the holy ghost and the holy GHOST of the father the Son by himselfe 24 And hence it is that some benefites are properly said to be gifts of the holy ghost nor because the father hath no part in them but because hee bestoweth them vpon vs by the son or the holie ghost as when the son is called the wisedom the word counsellor angell apostle image of the Father power of the father vniting vnto him the humane nature and therefore incarnate and man and mediatour intercessor priest redeemer iustifier shepheard head and king of his
God aske all good things of him that wee may know that God taketh especial care of his church that we iudge not rashly of the works counsels of God that we contemne not others because God of his free boūty hath bestowed better giftes vpon vs that in all things wee follow the will and order prescribed vnto vs by God 10 OF SINNE 1 ONly the doctrine of the church sheweth entirely the nature causes and effects of sinne 2 Sinne is whatsoeuer disagreeth with the lawe of God that is any defect or inclination or actiō against the law of God offending God and making the offender guiltie of temporall punishmēt and eternal except remission be granted for our meadiator the sonne of God 3 Every sinne is either actuall or originall 4 Originall sinne is the guilt of all mankinde for the fall of our first parentes and a privation of the knowledge and will of God in our minds and of our inclination to obey God in will and hart with an inclinatiō in both to resist the law of God following the fall of our first parents and derived from them to al posterity so corrupting our whole nature that for this corruption we are all guilty of Gods everlasting wrath and can doe nothing acceptable to God except remission be granted for the sonne of God our mediator renuing of nature by the holy spirit 5 Actuall sinne is every action in minde will or heart or in externall partes and members erring from God or a leaving of those things vndone which the law of God commandeth to be done 6 Every sinne is either raigning or not raigning in vs which some call mortall or veniall 7 Sinne raigning is that against which the sinner doth not resist by the grace of the holy spirit renuing him to eternall life therefore he is endaungered to eternall death except he repent and obteine remission by Christ 8 Sinne not raigning is that against which the sinner doth resist by grace of the holy spirit renuing him vnto eternall life and therefore he is not eudangered to eternal death because he repenteth and obteineth remission by Christ 9 Everie sinne in its own nature is mortal that is deserueth eternal death but it is made venial that is it doth not bring eternall death in the regenerate by reason of grace for Christes sake 10. Everie sinne is either against conscience or not against conscience 11. Sinne against conscience is when hee which knoweth the will of God of set purpose doth against it 12. Sinne not against conscience is that which is cōmitted by one ether not knowing the wil of god or else is acknowledged by the sinner to be a sin and is bewailled yet cānot perfectly be avoided in this life as originall sinne and manie sinnes of ignorance and infirmitie 13. Every sin is either vnpardonable against the holy Ghost or pardonable not against the holy Ghost 14 Sin vnpardonable or against the holy Ghost is an oppugning or casting away of Gods truth of set purpose after the mind by testimony of the holy Ghost is instructed confirmed in the truth which sin they that cōmit are punished by God with blindnes so that they neuer repēt consequently neuer obtaine pardon 15. Sins pardōable or not against the holy Ghost are al other sins wherof some repēt and some doe not 16. Al that are elected by God vnto eternall life are so vpheald by him that they neuer sin against the holy Ghost 17. There doe abide some reliques of sinne in all the regenerate as long as they are in this life first original sinne secondlie manie actual sinnes of ignorance omission and infirmitie which notwithstanding they acknowledge and bewaile resist them and therfore they retaine a good conscience remission of sinnes thirdly some runne oftē times into errors crossing the verie groūds or into sins against conscience for which they loose their good conscience and consolation and gifts of the holy Ghost and should be damned if they did perseuere therein to their liues end they perish not in them because they repent in this life 18. There is a threefold difference wherby sinners regenerate differ from the wicked first a perpetual purpose which God hath to saue them secondely certaine and sure repentance at the last thirdely some beginning of faith cōversiō ever in their sinnes which at some times is greater of more force and so wrastleth against sin that they slip not into errors against the groundes nor into sins against conscience at other times lesser more feeble is for a time ouercome by temptations yet preuaileth so far that they never quite revol◠frō God which were once truely conuerted And therfore sin in the regenerat is either to be termed only not raining or els if errors against the foūdatiō or sins against cōscience may be called raining sins as some tearme thē this raigne of sin must needes be diligently distinguished in those that be regenerated and those that be not as that God is in deed grievously angry even with the regenerate when they sinne yet ever with a purpose of amēding and saving them and that in them all waies remaineth some sparkle of faith and conversion some hatred of sinne which is an enemy there vnto so that they do not simply without any resistance giue over themselues vnto sin delight therein as do the wicked which sinne without any resistance and with all their hearts 19 Every sinne is either a sinne of it selfe and in its owne nature or els by accident 20 Sinnes of themselues or in their owne kinde and nature are all such as are forbidden by the law of God 21 Sinnes by accident are such actions of men not regenerate as are indeede commanded by God yet displease him for many defects and sins cōcurring in the wicked or actions indifferēt which are done with scandal 22 God is the cause of no sinne but the wil of divels and men of their own accord turning themselues from God is the efficient cause of al sinnes the efficient cause of originall sinne in men is the fall of our first parents but originall sin is the precedent cause of all actuall sinnes which followed vpon the first fall 23 The effectes of sinne are punishments temporal and eternal and because God punisheth sins with sinnes therefore sinnes following are effectes of sinnes precedent 24 But although all sinnes deserue eternal damnation yet all sinnes are not equall but as there are degrees of punishments so also there are degrees of sinnes in Gods iudgement 11 OF FREE WILL. 1 FReedome of wil in God reasonable creatures is a faculty of chusing or refusing that which reason perswadeth to be chosen or refused of their owne proper motion without any constraint 2 And that is called free which is indued with that facultie the word arbitrium signifieth the wil it selfe but such a will as followeth or refuseth the iudgement of
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
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.