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
Sermone de Euch. 〈…〉 Thinke not wheÌ„ yee come to these mysteries that yee receiue the Lordes body at the hands of a maÌ„ that is to say the Minister with many other such like places II. The second proposition The things signified I meane the body and bloude of the Lord are not received WITH IN and VNDER the bread and wine by the mouth of the body Reasons of the second proposition 1 The first is because they are not bodily present with in and vnder the signes as hath beene shewed quest â— propos 2. 2 The secoÌ„d iâ— because they passe into the belly which is the receptacle appointed for bodily meates 1. Cor. 6. 13. For all which entereth in at the mouth goeth downe into the belly Mat. 13. 3. The third is because the promise wherin the things are offered is not receiued by the mouth III The third proposition The thinges signified suppose The lordes bodie and bloud are receiued spritually by faith 1 The first reason is deriued from the conditioÌ„ of the whole kinde because in SacrameÌ„ts the things signified are receiued by faith by which alone as we are iustified so we receiue all the benefites of the new Testament 2 The second is because the promise of grace is not apprehended but by faith Nowe the communion of the body and bloud of Christ is the promise of grace See Vrsin Volum 1. Pag. 103. The argument of a certeine famous Disputant framed in defence of the eatinge Christs body with our mouth Ob. To whatsoeuer instrument the eating of one thing in the Lords Supper appertaineth to the same the eating of the other ought to appertaine But the eating of one body that is the bread in the Lordes Supper appertaineth to the mouth Therefore the eating of the other which is Christs body appertaineth to the same Ans 1 The Maior is true in such meates as are naturally conioined of containe one the other of the which sort is a a Pye Now the bread and the body of Christ are not so ioined togither In these then it is false The Maior thus he proues Whosoeuer includeth in the same worde of eating both bread and wine the body blood of Christ affirmeth also that they are both receiued vvith the same instrument But Christ includeth both bread wine his body bloud in one the same worde of eating Therefore CHRIST affirmeth that they are both received with the same instrumeÌ„t of eating Ans 1. The proofe of the Maior faileth because an vniuersal affirmatiue should be concluded in Barbara 2 The Maior beggeth that which is in controversie and is denyed The falsenesse thereof appeareth Iohn the third where CHRIST includeth in the same worde of birth the spirit and the flesh and yet it followeth not that they both are borne after the same manner or by the same instrument 3 The Minor also is false For this worde of eating is referred to the hollyed breade not to the bodie but by way of consequence For it properly pertaineth vnto that which the Lord tooke in his handes and brake which was bread and not his body This reason is vvorthy the marking for that according to the Papistes and such as simplie mainetaine Consubstantiation the bodie of CHRIST is not there before the wordes of consecration as they call them are pronounced but beginneth to bee there in the very last instante of the pronouncing of these wordes This is my bodie But according to the Vbiquitaries which are as it were chymicall consubstantiators it is there indeede as in any other breade but it is not yet edible vntill after consecration CHRIST then commaunded not to eate that with our mouth in the breade which as yet was not in the breade or as yet was not edible Then againe he proues the Maior of his former syllogisme A word having but one signification is to be taken but in one But eating both of the breade and of the body of Christ hath but one signification viz. with the mouth It is then to bee taken in one signification of both Ans 1. Heere againe faileth the proofe of the Maior being an vniversall affirmatiue which should haue bin concluded in Barbara 2 The Minor is a begging of that which is in coÌ„troversie The third question Vnto whom these things are offered and of whâ—â— they are receiued Heereunto is there made aunswere in tvvo Propositions both being affirmatiue 1. Proposition The things signified are receiued by the faithful aloÌ„e 1 Reason Because only they that beleeue receiue the promises by faith 2 Reason Because they alone that beleeue haue the spirit of Christ from the which his life-giuing fleshe cannot be separated 3 Reason Because in them onely that beleeue Christ remaineth and they in Christ Eph. 3 17. 4 Reason Because they alone that beleeue receiue and haue life Ioh 3 6. 2. Proposition The vngodly comming without faith receiue the signes without the things themselues Looke the reasons as they are set downe in the Church pag 58â— Looke the obiections for the eating of the vngodâ—y Ibid. pag. 5â—2 A BRIEFE EXPLICATION OF the whole controversie concerning the Lordes supper betweene the Consubstantials and the true beleevers The chiefe pointes of this explication 1 What errors the Consubstantials impute vnto vs. 2 The arguments of the Consubstantials against our doctrine of the supper 3 The shifts of the Consubstantials including some of our obiections 4 Arguments against the presence and corporall eating of the body of Christ IN WITH and VNDER bread 5 The arguments wherby the opinion of the Vbiquitaries is refelled and the truth of sound doctrine confirmed The errors which the Consubstantials falsly impute vnto vs with their refutation Ob. IN the doctrine of of the Lordes Supper there are say the Consubstantials two extreams to be avoided for both every vertue every truth standeth betweene two extremes The one is of the Papistes the other of the Sacramentaries and on each side it seemes to be fourfould The errors of the Papistes are 1 Transsubstantiation 2 The worshippe of bread 3. The sacrifice of the masse 4. A maiming of the sacrameÌ„t Ans They set downe indeede the errors of the Papistes but they cannot refute them because their opinion agreeth more with the opinion of the Papists then ours doth For first although they teach not Transubstantiation yet they teach Consubstantiation whereof there is nothing delivered in the word of God 2 Whereas they teach the bodilie presence of Christ it must needs be that they also worship Christ in the bread whom they suppose to bee bodily present in vnder with and to the bread which is a thing no lesse idolatrous then if they worshipped the bread For wheresoever Christ is whether in a visible or invisible manner there he is to be worshipped 3 They establish the sacrifice of the Masse because as it hath bin already said whilest they are bound to worship Christ in the bread they are enforced to aske of
is called the Lords supper not because it must needs be solemnised onlie in the evening or at supper time but because it was instituted by Christ in the last supper that he made with his disciples before his death The Lords table it is called because therin the Lord feedeth vs. The sacrameÌ„t of the bodie and bloud of Christ because therein are these thingâ— communicated vnto vs. The Eucharist because therein are solemne thanks giuen vnto Christ for his death and benefits towardes vs. Synaxis or assembâ—â— because it must be celebrated in assemblies and meetings of the church It is also amongst ancient wrighters named a sacrifice because it is a representation of that propitiatorie sacrifice which Christ perfourmed on the crosse with an Eucharisticall sacrifice or sacrifice of thaÌ„ksgiuing therefore 2 The Lords supper is a sacrament of the newe testament wherein by commandement of Christ the bread and wine is in companie of the faithful distributed and receiued in remebrance of Christ that is that Christ maie witnesse vnto vs that hee feedeth vs vnto eternâ—ll life with his bodie and bloud giuen and shed for vs and we render vnto him solemne thankes for these benefits 3 The first principal end vse of the Lords supper is that Christ may thereby witnesse vnto vs that he died for vs and with his body and bloude feedeth vs vnto eternal life that by this witnessing he may cherish and increase in vs our faith by consequent this spiritual feeding The second is a thanks-giving for these benefit of Christ with a publique solemne profession of them and our duty towards Christ The thirde is a distinction of the Church from other sectes The fourth that it may be a bond of mutuall charitie amongst Christians seeing they are all made members of one bodie The fite that it may bee a bonde and occasion of frequent assemblies of the church seeing Christ would haue one bread and one cup to be distributed amongst many 4 Hence hath the Lordes supper that first vse which is a confirmation of our faith in CHRIST because CHRIST himselfe by the hand of his Ministers reacheth dealeth vnto vs this bread and cuppe in remembraunce of himselfe that is that by this token and signe as by a visible word hee may admonish vs that he died for vs and that he is vnto vs the meate of eternal life whilest hee maketh vs his members and because he annexeth a promise vnto this rite that he will feede with his owne bodie and bloud such as eate this bread in remembraÌ„ce of him when he said This is my bodie and because the holy Ghost by this visible testimony moueth our minds and harts with more certainety to beleeue the promise of the gospell 5 There is then in the Lords supper a twofold kinde of food and drinke one externall visible and earthly namely the bread and wine the other internall invisible heavenly namely the body and bloud of Christ there is also a twofolde eating and receiving the one externall visible and signifying which is the corporall receiving of bread wine that is such a receiving as is perfourmed by the handes mouth and corporall senses the other internall invisible and signified which is the fruition of the death of Christ and a spirituall engraffing vs into the bodie of Christ that is such an eating as is not performed with the hands and mouth of the bodie but by spirit and faith Lastly there is a twofold minister of this foode and cup one externall of the externall foode and cup which is the minister of the church deliuering to vs with his hand the bread wine the other an internal minister of the internal food and cup which is Christ himselfe feeding vs with his owne body and bloud 6 The signes and elements serving for coÌ„firmatioÌ„ of our faith are not the body bloud of Christ but the bread and wine for the body bloud of Christ are receiued that we may liue for euer but the bread and wine are receiued that we may bee confirmed in the certaintie of that celestiall food and more and more enioy it 7 Neither is the bread changed into the body and the wine into the bloud of Christ neither are the bread and wine abolished that so the bodie bloud of Christ may succeede in their places neither is the very body of Christ substantially present in the bread or vnder the bread or where the bread is but in the lawfull vse of the LORDS supper the holy Ghost vseth this signe and Sacrament as an instrumente to stirre vppe faith in vs whereby he dwelleth in vs more and more and ingraffeth vs into Christ making vs become iust for him and by him to gaine everlasting life 8 But when Christ saith This that is this bread is my bodie and this cup is my bloud it is a sacramental or metonymicall kinde of speech whereby is attributed to the signe the name of the thing signified that is we are taught that the bread is the Sacrament or signe of Christs bodie that is doth represent and witnesse that Christs body was offered for vs on the crosse and giuen to vs for foode of eternal life and is therefore an instrument of the holy Ghost to continue increase this foode in vs as Paule saith The bread is the communion of Christs body that is that thing whereby we are made partakers of Christs body and else where We haue al drâ—nke of one drinke into one spirit The same is meant wheÌ„ it is said that the bread is called the body of Christ by similitude which is betweene the thing signified and the signe namely because the body of Christ nourisheth our spirituall life as the bread the corporall life and because of the sure connexion of receiving the thing and the signe in the lawfull vse of a sacrament And this is that sacramentall vnion of the bread the body of Christ which is expressed by the sacramentall speech not that local coniunction which by some is devised 9 As therefore there is one body of Christ properly so called and an other sacramental which is the bread in the Eucharist or Lordes supper so also the feeding on Christs body is of two sortes the first sacramentall which is an external corporal receiving of the signe namely the bread wine the second real or spirituall which is the receiving of the body of Christ and it is to beleeue in Christ and by faith dwelling in vs by his spirit to be engraffed into his body as members ioyned to the head and branches to the vine so to be made partakers of the life death of Christ Wherby it appeareth that they which teach thus are falsely accused as if in the Lords supper they did admit nothing besides the bare and naked signes or participation of the death of Christ or his benefits or the holy Ghost alone excluding
auncient Fathers of the Church of a free Election preuenting our will and merits That this doctrine thwarteth crosseth the edification of preachers teachers and were it true yet is it not to be divulged and vttered in publicke because it may minister vnto some cause of despaire the hearts of ignorant men are by this kind of dispute set on mammeâ—ing because the Catholike faith may be taught and defended without it Fausius added vnto mans endevour the helpe of grace that for sooth graces mans endeuour yoaked together finish 〈◊〉 workes which remaine God by his worde worketh in us it will that which wee read or heare but to consâ—et or 〈◊〉 consent therevnto is so absolutely our owne that if weâ— will the master is to thwathput in execution if we 〈◊〉 we make the working of God to bee of no force or effect with vs. These and such like were the olde braine sicke sollies of the Pâ—lagians which I thinke no man so far to seeke in Christian religion that he conceiueth not howe this cursed wretch hath set them downe worde for worde as it were published for newe oracles Nevertheles I know his protestatioÌ„ wil be that hee hath hitherto neuer sucked at the noisome sinke of Pelagius heresies but in heart detesteth them But Puccius that newe vpstart Pelagian as vaine wauering an Apostata as Huber himselfe hath cleered the case Puccius who lately trampling the truth of the Gospell vnder his feete and betaking himselfe to the Iesuites hath so openly and shamfully set a broach againe and defended the Pelagian errours that very shame conscience with-helde the Iesuites of Prage from publishing in printe that monstrous booke of his He togither with his Haber our Apostata mainteineth all the former positions yet himselfe would not seeme no nor endure the name of a Pelagian Howbeit in most matters he is more apparant to be such a one For that which this our Apostata oftentimes feighneth he will doe yet for verie conscience dares no where performe he taketh on him to define predestination on this maner Predestination is an order foreseene and proposed by God vnto himselfe wherein he hath decreed from all eternitie what should befall euery particular person which he hath created partakers of Christ their Sauiour heires of an euerlasting heritage leauing to euery one free wâ—ll in this life to fall or not to fall from him as he shall make choise vnto himselfe when he 〈◊〉 possessed of the vse of reason For hâ—â— will was that 〈◊〉 many as forsooke not their â—reatâ—â— should be saued but they who persisted stedfast in their faith allegiaÌ„ce unto him manfully resisted the adversaries should be his approued and chosen not onely be saued to reigne also with Christ in his kingdome in life eternall Againe who for a time started aside fell frâ—â— him should be reformed purged by temporary punishments but they who make one vtter defect â—â—â—aâ—ely resist the secret working of his spirite should become reprobates inflexible Thus farre Pucciuâ— He farther maintaineth that as Christ is the Creatour so is he the Redeemer also of all men and every particular man that all are borne in the state of salvation and grace and by Consequent are blessed if they procure not theâ—r own destrâ—ction through infidelity and vnbeliefe that Eâ—â—â—tion and Grace are generall that Faith is a gift of God generall and common vnto all 〈◊〉 nay thaâ— it is natural that al men haue a pronenesse vnto prety that the difference of good and evil 〈◊〉 on earth ariseth from the good or evil vse of the knowledge of God that Reason in deciding controversies of Religion is sovereigne Emperesse 〈◊〉 that this doctrine wel agreeth with that doctrine of the Apostle Rom. 9. 10. 11. only it is repugnaâ— to S. Austeâ—s disputations and certaine Councel and Schoolemen who are wholy grouÌ„ded on the opinion of S. Austen He beseecheth the Iesâ—◠〈◊〉 amongst them especially Bellarmine that the cleaue sticke not over-much vnto the definitions interpretations of Austen the Schoolmen and that they no longer debar and defeate the worlde of this his notable course of interpreting and vnderstanding the Scriptures c. Now I demand of this our Apostata his purple Prelate of Tubinge whether they heere deâ—ery Puccâ—â—â— as a Pelagian or no I know wel they will answere that this is a dunghil of Pelagian draffe filth He are therefore yet a little farther this your vpstart gloser Puccius He hath prefixed before the 33. chapter of his booke this argument I will shew how the Divines of WitteÌ„â—erge Luthers successorsioin◠〈◊〉 opinion with vs but Beza and the rest of Calvnes complices persist in their headstrong wilfulnesse and corrupt divers textes of Scripture Afterward he breaketh out into your praises and applaudeth your good proceedings in Christian doctrine on this maner Whilest I was compâ—ling this tract I happened â—n the answere of Th. Beza Calvines successour to the Actes of the Conference held in Mountpelier published at Tubinge which Aunswere was printed at Geneva in the yeare of our Lord 1588 wherein I saw how desperately the Calvinists contende with Lutheran Divines both about other opinions and expressely in this touching PredestinatioÌ„ I perceived how miserably they mutinize within themselues who stray and wander without the 〈◊〉 and limits of the Church and succession of the Apostles Howbeit the zeale of truth wherewith I was inflamed caused me to reâ—oice whereas I sawe that the Divines of Wittenberge had laid aside a great parte of Luthers tyrannous crueltie and barbarous absurdity 〈◊〉 this pointe And that THEY CONSENT VVITH VS IN THE SVBSTANCE OF THE THING IT SELFE although they stagger and erre in the interpretatuâ— of the Scriptures and Sacramentes This Puccâ—us reporteth of our good neighbour Divines 〈◊〉 Wittenberge Out vpon this dolefull and lamenâ—table consent out vpon this shamefull â—oint coâ—spiracy Heere they will call heauen and earth to wiâ—nesse that this pertaineth not vnto theÌ„ that theâ— desire is to haue their opinions refuted by vs 〈◊〉 not long since that currish A postata wished for 〈◊〉 Champion on whom he might fasten his holden 〈◊〉 and purchase to himselfe a name by his glorioâ— conflict But let him knowe that no man isâ— mad as to enter combate with a selfe condemne desperate person In vaine he provoketh meâ— name notwithstanding in the meane space know that I haue not beene retchlesâ—e in defenâ— of the truth and arming my hearers against thâ— his doctrine whilest I haue at home ripped his ruderabble of detestable opinioÌ„s And in theâ— Treatise of the Vniversalitie of Redemption that faâ—mous personage D. IAMES KIMâ—DONCE the worthy Governour of our Vnâ—versitâ— whom in honour I heere name hath imployed himselfe debating the maine question resolving it very iudiciously in his publike Lâ—ctures Concerning the rest it were impertineâ— to chew a dry Colewott and harpe daily on one string
eternal defending his church accusing discovering the malice of his enemies repressing punishing theÌ„ both now and in the finall delivery of his church from all evils And all this manger the gates of hell he doth partly bring to passe and partly testifie by the vnworthy simple mouthes of meÌ„ as it is said 2. Cor. 10. v. 4 The weapons of our waâ—farâ— are not carnal but mighty through God to cast dovvne boldes casting downe the imaginations and eveâ—e high thing that is exalted against the knowledge of God and bringing into captivity every thought to the obedience of Christ And having ready the vengance against all disobedience when your obedience is fulfilled As therefore the basenesse of the vessell doth not preiudice the preciousenesse of the merchandize therin conteined so neither must you disdaine the meanesse and infancy of him that delivereth this doctrine vnto you as derogatinge ought from the weight of those reasons which shall be alleadged to perswade you to the seriouse studie of Christian religion But purposing forthwith to recite some of them I find my selfe so plunged in the depth therof that I can hardely resolue where to beginne Yet because I must of necessitie handle some of them let that be the first which should be the rule of all our actions studies namely the will of GOD reuealed in his word For we now conferre togeather which are fellow-citizens of the church Knowing for certaine that the bookes of the Prophets and Apostles are sure interpreters of Gods will and purpose In them are preceptes everie where delivered and repeated commaunding without exception to search know the doctrine therein conteined This is that precept of the sabaoth deliuered in the ten commaundements this is that whereof our sauiour saide in the 10 of Luc. 42. v. that one thing was necessarie This is that wisdome whose knowledg he saith is eternall life this Dauid commeÌ„deth as in many other places so in the first psalme where he layeth downe as it were a breife therof But this our heauenly father mercifull to mankinde carefull for our saluation thought not sufficient he added therefore a peculiar charge of proposing a suÌ„me of this doctrine vnto all especially the younger sorte this is that which wee terme Catechizinge As Deuter. 4. 9. Thou shalt saith he teach thy sonnes And Deuter. 6. 11. Lay vp these wordes in your heartes in your mindes and hange them for a signe in your handes place your eies thereon Teach thy children to meditate in them when thou sittest in thine house waâ—kest in the waie when thou liest downe when thou rizest vp Thou shalt wright them vpon the postes and dores of thine house that thy daies and thy childrens daies may be multiplied in the land Here we see parents those which are â—nsteed of parents are commaunded to teach prouide that there be teaching the yonger sort to learne both sorts daily to inculcate repeate meditate vpoÌ„ this doctrine Now whereas he will that this doctrine should be deliuered to our children alwaies placed before our eies it is plaine that he requireth breuitie and perspicuitie that is a catechisme or shorte summe of Christianitie with an exposition neyther tediouse nor difficult So Paule 2. Tim. 1. v. 13. Keepe the trew paterne of wholsome words which thou hast heard of me in faith and loue which is in Christ Iesus Heere together with the definition of our Catechisme we haue the exercise and practize therof commaunded This trew paterne wherof the Apostle speaketh doth signifie trew sentences of each parte of this doctrine breifly and orderly comprized as it were presented to our view with a forme of teaching and speaking that is proper plaine and sutable to the wrightinges of the Prophets Apostles Wherupon he nameth them wholsome wordes deliuered by himselfe in faith or concerninge faith and loue which is in Christ that is in the acknowledging of Christ as euerie where he reduceth all pietie religion to faith and charitie The Catchisme therfore is a suÌ„me of the doctrine of faith and loue in Christ deliuered by the Prophets and apostles Or A summe of Christianitie breifely orderly and plainely comprized For we must not deuise a doctrine of our owne but of necessitie referre our selues as it is said Esai the 8. v. 20. to the lawe and to the testimonie But hereunto also must be added an exposition to vnfolde truely the partes and method and to interpret plainly the wordes and phrase This reason alone might be sufficient to stirre vp meÌ„ not prophaÌ„ely minded to the study of this heavenly doctrine For to such the wil and commandement of GOD is sufficient though there were no other reason besides But since it hath pleased our merciful God to yeeld vnto our weaknes some reasons why he hath giuen vs this commandement it behoueth vs to consider of them with all reuerence Now God teacheth vs that we must therefore learne this doctrine because by knowledge thereof no other meanes he purposeth to convert saue all those who through age are able to vnderstand and amongst theÌ„ such as shal be heires of eternall life It is a confident strange saying of Saint Paule Rom. 1. 16. The gospell is the power of God vnto salvation to every one that beleeveth And 1. Cor. 1. 18. For the preaching of the crosse is to them that perish foolishnesse but to vs which are saved it is the power of God And in the same chapter the 21. v. It pleased God by the foolishnesse of preaching to saue them that beleeue But this opinion as it is delivered confirmed by many weighty testimonies of the holy Spirit so it is very forcibly impugned by the Devill For the Father of lyes seeing that this paradox of the foolish preaching of the crosse did not a little possesse the mindes of men tooke occasion to incite brainsicke heads to say that this our teaching was in no wise a meane to convert soules but that God without meanes did imparte and communicate himselfe to vs and that we did but make an idoll of our own words and here they power out wonderful words seeming in shew very glorious But harken I pray you and consider vpon what grounds they stand God say they needeth not at all this voice of ours either ministry reading or meditation to convert men therefore he vseth no such meane neither is the learning therof necessary to salvatioÌ„ Now therfore I speake to you which are children is there any amongst you of so shallow and childish conceite which will not skorne him that shal reason in this sort God by his omnipotency can easily bring to passe that a man without bookes or teachers or study may become learned as the Apostles others in the primitiue church did speake with tongues which they neuer learned he can make the earth fruitfull without labour of the husband-man
not good Eze. 29. Nebuchadnezer my servant caused his armie to serue a great servitude against Cyrus Ezech. 36. And I will giue you a new hearte put a new spirite in the middest of you and I will take awaie this stonie heart from your flesh Compare the 17 of Sirach Ier. 13. Ezech. 58 I will lead thee about put a bridle in thy mouth bring thee forth At that day shall many thinges come to thy minde thou shalt thinke evill thoughtes shalt say I will goe vp to the land c. Compare this with Esai 10. Dan. 4 Hee worketh according to his will both in the armies of heauen also in the habitations of the earth and there is none can staine his hande or say vnto him whiâ—â— hast thou done this Amos 3. There is no evill in the citie which the Lord hath not done which is spoken of the evill of punishment though often times it fall out by accident that there be also an evill of offence which God suffereth to concur Micah 4. Manie nations are gathered togeather but they know not the thoughtes of the Lord. Mat. 7. A good tree cannot bringe forth evill fruit in the same chapter they which are built vpon a rocke shall not fal Read Melancthons commentarie vpon that place Luc. 10. One sparrow falleth not to the ground Math. 11. I thanke thee father for that thou haste hidden these thinges from the wise Mat. 13. To you it is given to know but vnto others it is not given Mat. 16. every where in the Evangelists That Christ ought to goe to Hierusalem and suffer many things Mat. 18. It is necessary that offences should come Mat 20. Is it not lawfull for me to doe with mine owne what I will Many are called but few bee chosen Mat. 24. All thinges must come to passe And in the same place It is not possible that the elect should â—rre finally Ioh. 6. Whatsoever my father hath given mee shall come vnto me and him that commeth to me I vvil not cast forth And No man can come vnto me except the father draw him And This is the will of my father that of al whatsoever he hath given me I should loose nothing Ioh. 10. Other sheepe also I haue which I must bring vnto my flocke And My sheepe no man taketh out of my hand Ioh. 11. Caiphas wheÌ„ he was high Priest did prophecy Ioh. 12. Therefore they coulde not beleeue because he had blinded their eies Ioh. 13. I knowe them whoÌ„ I haue chosen Ioh. 14. Which spirit the world cannot receiue Ioh. 15. You haue not chosen me but I you Act. 1. The prophecies concerning Iudas ought to haue beene fulfilled Act. 2. Him haue yee taken by the hands of the wicked being delivered by the determinate counsell and foreknowledge of God and haue crucified slaine Act. 3. Through ignorance yee did it but God so fulfilled the things which he had foretolde Act. 4. They came togither to doe whatsoever thy hand and counsell had before decreed to be done Act. 13. They beleeved as manie as were ordained to eternal life Act. 17. He giveth life motion vnto all things And In him we liue mooue and haue our being Rom. 1. God delivered them over to a reprobrate minde Rom 8 All thinges worke for the good of those that loue God Rom. He hath mercie on whom he will and hardeneth whom he will Reade Paâ—â—s whole disputation Rom. 11. Election prevailed the rest are hardned And The graces of God are without repentance 1. Cor. 4. What hast thou that thou hast not received Eph. 1. He hath chosen vs in himselfe before the creatioÌ„ of the world that we mâ—y be 〈◊〉 And Predestinated according to his purpose who doth 〈◊〉 the counsell of his owne will Read the chapter it selfe Phil. 1. It is God which worketh in vs both to will and to perfourme of his meere good will 2. Thes 2. Hâ—e câ—t strong errors amongst them Pervse the plac 2. Tim 2 The foundation of the Lorde standeth sure 1 Ioh. 2. They went out from amongest vs but were not of vs. 1. Ioh. 4. Herein appeareth his loue in that he loved vs first Revel 17. God wil put into their heartes to do his will But I haue alâ—eadged too many places purposing to touch onely a fâ—w for you may of your selfe finde out infinit such lâ—ke places of scriptuâ—e Herevnto may be added certaine arguments which no man shall ever be able to refâ—â—â— Gods omnipotencie suffereth nothing to bâ—e done which he doth not either simply or â—â—son sort will For looke what simplie he will not â—hat by no meanes can be done His infinite wisedome doth not sufferâ—◠〈◊〉 thinge in the world to be done without his advice and counsâ—ll Whilest he willeth the end which is 〈◊〉 his purpose most excellent he also willeth 〈◊〉 meanes leading to these ends at the least in some respect but not as they are sinnes All thinges in the worlde which are good and positiue haue their being from him and are ruled by his prouidence And therfore al motiues or motions tending to any end as they are motins be ruled and directed by God The counsels of God depend not on the works of creatures but contrarywise the actions motions of creatures depende vpon the counsell of God His foreknowledge even of thinges most mutable is immutable Wherefore it dependeth vpon a cause immutable that is vpon his owne eternal decree All this confirmes a providence vniversall over all things particular As much may be said for Gods eternal and immutable Election There can be no good at al in any thing which God from all eternity hath not decreed to effect or bring to passe Those whom once he loveth he loveth from al eternity and for all eternity we cannot therefore be assured of the present grace of God towarde vs excepte wee bee also assured of his eternall grace and loue vnlesse we wil imagine God to be mutable We must beleeue eternal life Our hope must be certaine Wee must pray for eternall salvation without condition or doubt Christs intercession for the elect is ever sure These amongst a great many others contente me perhaps you Now therfore after al this let vs heare what it is that you obiect First say you this doctrine carrieth men away from Gods revealed will vnto his secret will from the word to impressions or perswasions wroughte by faith before credit or beliefe be given to the word heard What is this If you haue at any time seene this wrighten in our doctrine why doe you not produce or note the places If you thinke it a consequent therevpon why doe you not frame your argumente and drawe your consequence what kind of Logique is this or of whom did you learne it to raile deadly and damnably against innocentes without any shew of proofe but if you caÌ„ neither shew where we haue wrighten it
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
sees not this sees nothing But if I can I will one day answeare you in feawe wordes For whether I can or no whē I can I doe not yet knowe besides that it is tedious to me to handle these stale sophismes Learne in secret whē your thoughts are at leasure meditate on this that every man may trouble a true but God alone can quiet it If you would not crie rost-meat you might haue fared much better March 10. An. 1573. THAT PROVIDENCE DOTH NOT DEROGATE FROM PRAIER Part of an other letter to the same friend wherein is debated this question Whether the doctrine of Providence doe derogate from praier THe godly exercise of praier wel agreeth with the doctrine of Providence and is confirmed established thereby For whosoever beggeth at Gods handes with an vpright heart things necessary to salvation the same is verily perswaded that he forth with receiveth them The contrary opinion shaketh rooteth vp our faith cōfidence in God and suffereth vs not stedfastly to beleeue the last Article of the Creed But praier when it sueth for things on which salvatiō depēdeth not patiently humbly submitteth it selfe vnto Gods will not desiring to obtaine any other thing then that which GOD in his secret counsell hath decreed best and most profitable for vs. Nothinge more slacketh our obedience in this pointe nothing more disturbeth our comforte and quiet of minde herein then that errant cōtingency whereby the Academicks Epicures beare the world In hand that the events of thinges are not governed and determined by Gods divine counsel Recall to minde that distinction of thinges to bee praied for often taught and daily repeated vnto children by our country-man Philip Melancthon and this whole controversie of praier shal be cleered and put out of doubt Herevvith meeteth our opinion but the contrary opinion swarveth wholie from it so that truth wel suteth with truth but falshoode agreeth neither with truth nor falshoode The summe of all is you must ground your cōfidence on God and craue all good things of him and be thankful vnto him for the same no otherwise thē as if all thinges proceeded from him without any your endeavour and yet must you performe your dutie with as great diligence and industrie as if you were able to procure and gaine all thinges of your selfe and by your selfe without him Whosoeuer directeth not the whole doctrine and disputation of Providence and Election vnto this end he waxeth vaine in his curiositie intangleth himselfe in many snares which himselfe laieth for him selfe On whomsoever God hath decreed to heap his blessings to them he hath appointed the spirit of praier If then hee hath giuen thee a desire to praie assure thy selfe this gift is not in vaine but thou shalt alwaies bee heard according to Gods own promise This is the Consequent thou oughtest to deduce and gather on good ground infallible conclusion out of that precedent benefit Seest thou thē the cōtrary of this thy fear For nothing lesse impeacheth nothing more cōfirmeth the desire custome and consolation of prayer then the doctrine of Providence I much marueile that you yet still dreame of the ghostes spirits of particular men Howe often haue you hearde and reade the contrarie to be trew howsoeuer the miserable Sophists of our time groping in the thicke darkenes of their Academicall blockishnesse cavill hereat For without the doctrine of Election and certainety of salvation the vniversalitie of promised grace which appertaineth to al the faithfull and to them alone can neither stand or be mainetained nor applyed to the comforte and vse of the godly How often hath it beene reiterated vnto you that you must iudge of Election a posteriors from the subsequent signs effects it causeth For you must repute and iudge your selfe elected by that measur of faith which is required in the elect Yea this is true liuely faith for a man to beleeue that he is elect vnto eternall life for Christs sake Search then sift thine own conscience whether there be found in thee faith repentance and vnfeigned desire of the grace and fauour of God then pronounce thy selfe one of Gods elect al curious disputatiōs set apart I protest before God that I◠see not by what meās I could haue stood stedfast in many my priuate greeuances had I not held this one comfort impregnable No man shall take my sheepe out of my handes c. What are all other comfortes if this be not at hand with vs that all thinges good and evill befall vs not casually but by the eternall decree purpose of God worke for our saluation 9. Iun. 1575. A PREFACE OF AN ORATION pronounced on Easter evē by a certaine student of Divinity in the famous Vniversity of Heidelberge touching this question To whom the benefite of the Death and Resurrection of Christ appertaineth and how Christ died for all men COncerning the story benefite of our Lordes Resurrection I suppose I haue hitherto sufficiently treated It followeth that I proceede vnto the last point proposed I mean to whom this benefite appertaineth Wherfore directing our course as it were by the loadstar of scripture we pronounce by vertue and authoritie thereof that so precious inestimable a benefite belongeth vnto all the faithfull and to them alone and we exclude the wicked vnbeleevers as long as they remaine such from hauing any interest therein For all the faithfull they alone haue a taste of the sweetnes of those fruites suppose free iustification before God a quickening from the death of sinne and of the body lastly immortall life and glory these heauenly blessinges I say all the faithfull and they alone partake and enioy because they all they alone apply thē vnto themselues through faith For these are they who heare Christes wordes who beleeue haue eternal life and come not into condemnation These are they who are iustified by faith are reconciled vnto God and haue peace with him through our Lord Iesus Christ These are they who being regenerate by the holy Ghost are raised with Christ vnto newenes of life whose heartes are purified by faith Finally these are they which sleepe in Iesus whome one day God will bring with him hauing raised them from the dead that they may enioy for ever the glory of his heavenly kingdome Nowe the wicked being vtterly voide and destitute of faith which iustifieth howe should they I pray you partake in any of these blessinges with whom God is not pleased for without faith it is impossible to please God who belong not vnto Christ neyther are heires of the kingdome who neither haue title nor right In Christ Iesus nor To Christ Iesus as the lawiers vse to speake how should Christ appertaine vnto them How should the benefites be extēded vnto them Nay rather all these are by the mouth of the sonne of God himselfe farre remooued debarred
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
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
2. Our salvation God converteth saveth such as are of age vnderstaÌ„ding by knowledge of this doctrine as the chiefe instrument of his word Of the efficacy and power of the holie spirit by the ministry against the Swencke-feldians Causes why the ministry was ordeined Three trials of a Christian man The preseruation and propagatioÌ„ of pure sincere religion to prosterity 4 The capacity of youth and â—uder sort Heb. 5. 13. 14. 1. Cor. 3. 2. 3. The continuall custome of the church 6. The heresies and dangers of the last times Mat. 24. 23. Mat. 24. 4. 7 The reward of the embracing of the Gospel and the punishment of the contempt therof Es 5. 24. 26. Amos. 8. 11. 12. Ioh. 5. 43. The persecution in England in Q. Maries daies Luc. 13. 3. 8 Church-doctrine especiâ—â—â—y oughâ—t to be known vnto scholers Ioh. 5. â—â— 1. Tim. 4. â—3 Col. 3. 16. Philip Melancthons examen Therefore contrariwise if the flesh bee found every where how comes it that the nature of the flesh worde which is every where is not one The doctrine of Predestination is not difficult I Difference betweene provideÌ„ce predestination II Distinction betweene good evil offence What it is to 〈◊〉 or suffer III The difference betâ—â—â—ne the 〈◊〉 and 〈…〉 second 〈◊〉 〈…〉 11. 〈◊〉 20. 15. Rom. 9. 3. IV. The difference of effectes in respect of V Difference of sinnes VI Two sortes of necessity Testimoniâ—s out of the New Testament Out of the New testament ArgumeÌ„ts 〈…〉 Aâ—ioms of eternal immutable Election Answere to obiections Election doth not lead vs froÌ„ the revealed to the hidden will of God Answere to the instaunce of Paule Rom. 11. 33. Dotage of the Stoickes Manichees falsly obiected Eph. 1. 4. 2. Tim. â— 9. Act. 15. 18. Enthusiasmes or Revelations falsly obiected The will of man is not â—â—le Phil. 22. God is not the cause of sinne 〈◊〉 no docâ—â—â—ne of râ—â—son but of the gospell The promises are vâ—iuersall vnto those that beleiue Ioh 10. 28. 6. 39. Maâ— 24. 24 Rom. 8. 30. 1. Tim 2. 4. God will haue all men saued In God are not contradictorieâ— willes God is no respecter of persons Rom. 10. 12. Two nay three sorts of election in scripture Three sortes of vocation Voluntas signi beâ—â— placiâ—i The doctrins of persâ—uerance doth not mâ—ke vâ—presumptuous but beleeue eternall life Col 3. 3. 1. Pet. 1. 5. The elect may loose the spirit of God out not wholy noâ— finally Ioh. 10. You may referre this discourse 〈◊〉 to the fifte question on that Article of the Creede He died The fruites of Christs Resurrection belong to all the faithfull to them alone Ioh. 3. 36. 5. 24. Rom. 5. 1. 1. Pet. 1. 3. Act. 15. 9. 1. Thess 4. 14. 1. Cor. 10. 5 Heb. 11. 6. Ioh. 3. 18. 36 Rom. 8. 9. Chriist died for all men All that beleeue Ioh. 17. 9. Mat. 7. 23. Ioh. 3. 36. Mat. 7. 6. For the vnbeleevers only in respect of the sufficiency of the price which he paied Why we must distinguish betweene sufficiencâ— and the efficacie of Christs satisfactioÌ„ Heb. 29. 1. Tim. 2. 6. 1. Ioh. 2. 2. Ioh. 17 9. Ioh. 10. 15. Mat 20. 28. Isai 53. 11. Mat. 26. 28. Rom. 8. 9. 2. Pet. 2. 1. 2. Pet. 1. 9. Heb. 10. 29. 2 Tim. 2. 26. The Authority of Fathers and Schoolemen Cyrill in Ioh li. 11. cap. 19. Looke August Tom. 7. Cap. 9. Ioh. 11. 51. 52. On Ezech. lib. 1. hom cap 2. Inn. li. 2. ca. 21. Myst mys Serm. 10. de 9. vers in Psal 91. Serm. de verit maie 26 Quaest 7. Isai 53. 11. De Brâ—anis Catholicâ— verit li. 8. cap. 14. The Vbiquitarie Pelagian opinioÌ„ touching the restoring of all into favor and grace with God by the death of Christ bee they reprobates or dogs and swine The falshood and impiety of the foresaid opinion The absurdity therof 1. Cor. 6. 10 Mat. 11. 28. Ioh. 3. 16. Rom. 3. 22. Gal. 3. 22. Ioh. 3. 36. Act. 10. 43. Lib. 1. ca. 3. A speciall vniversity of the faithful elect Against the sâ—â—under of pure particulars 1. Cor. 15. â—2 Ibid. 23. Luc. 22. 19. 20. The chaÌ„ge of the things in the Sacraments â—â—s the cause of the change of the naÌ„es Obiect Auns The Consubstantials retaine the errors of the Transubstantials The true catholique opinion keeping a iust meane betweene the 〈◊〉 of the 〈◊〉 Consubstantials offending in the excesse the 〈◊〉 offending in the defect Augustine ad Dardan epist 57. Read the place Three persons of one God What is meant by essence What a person is The Sonne 〈◊〉 person of the 〈◊〉 or a subsistence The holy Ghost a person That these persons are distinguished That the persons be equall That the persons are consubstaÌ„tiall Two sortes of differences in the persons Internall Externall That all things are done by thâ—â—â—â—â—table providence of God Evill of punishment offence Contrarie wils are not in God ProvideÌ„ce taketh noâ— away the vse of meanes The vse of this doctrin of providence Dist Distinct 2. Distinct 3. Distinct 4. Distinct 5. The difference betweene sinners regenerate and not regenerate Distinct 6. The cause of sinne The effects â—f sinne 4. States of men Fredericke the third RepentaÌ„ce necessarie What repentaÌ„ce is Come vnto me all yee c. Heare yee him c. Renuing of infantes Imperfect renewing ConuersioÌ„ must be all our life ConuersioÌ„ truely begon is not exâ—inguished THE certaintie of perseueriÌ„g breedeth not carnal securitie Causes of coÌ„uersion Diverse meâ—nes of conversioÌ„ Effectes of repentaÌ„ce The reprobate never truely repent SacrameÌ„ts confirme our faith Mar. 16. 16. Leuit. 1. 4. Psal 51. 9. Deut. 3. 6. Rom. 6. 3. 1. Cor 10. 16. The ends of sacraments in respect of vs. Exo. 12. 45. Rom. 3. 1. Eph. 2. 11. Gen. 17. 1. Cor. 11. 26. Exod. 12. 14. Exod. 13. 9. Luc. 22. 19. Epe 4. 5. 1. Cor. 10. 12. Eze. 16. 59. NOTE Abraham had a more excellent faith then any in the new testament not for plaines but for stedfastnes The defnition or nature The endes How the Lords supper confirmeth our faith The signes of the Lords supper The maÌ„ner of Christs presence in the Lordes supper Sacramental speech 1. Cor. 10. 16. 1. Cor. 12. 18. Sacramentall vnion A twofolde feeding on the body of Christ Ioh. 6. The lawful vse How the wicked ear The coâ—â—â—â—mation DiffereÌ„ces of baptisme and of the Lords supper Who may not come to the Lords supper Who may be admitted