hath not the spirit of Christ is none of his VI. For these causes therfore in the mediator Christ is the divine nature which is the secoÌ„d persoÌ„ of the deity is called the word the onely â—begotteÌ„ soÌ„ne of the eternal father one God with the father the holy Ghost coÌ„substaÌ„tial equal to the father in all things h. h. Ioh. 1. In the beginning was the word the word was with God the word was God Rom. 9. 5. Which is God aboue all to be praised for ever Phil. 2. 6. Who being in the forme of God thought it no robbery to be equal to God c. Cor. 2. 9. In him dwelleth all the fulnesse of the Godhead bodilie 1. Tim. 5. 16. God was manifested in the flesh Heb. 1. 8. But vnto the sonne he said thy seat ò God endureth for euer 1. Ioh. 5. 20. And we are in him that is true that is in his soÌ„ne Iesus Christ this same is verie God and eternall life VII There is also in him i an humane nature true whole coÌ„sisting of a soule a body formed by nature of the holy Ghost of the substaÌ„ce of the virgin Mary his mother froÌ„ the very instaÌ„te of coÌ„ceptioÌ„ perfectly saÌ„ctified together with the soule 1. Gen. 3. The seede of the woman Gen. 1â— The seed of Abraham Maâ— 1. the soÌ„ne of Abraham Dauid Rom. 1. Of the seed of David according to the flesh Luc. 1. The fruit of Maries wombe Heb. 2. Partaker of flesh bloud he tooke vnto him the seed of Abraham Mar. 26. My soule is heavie euen to the death VIII But this person of the Deitie alone which is called the word did so asâ—ume vnto it selfe the nature of maÌ„ that both these natures from the time of conception and after do inseparably remaine one person and the masse of the humane nature is carried and supported by the deitie k. k. Ioh. 1. The worde was made flesh Col. 2. In him dwelleth all the fulnesse of the Godhead corporally Heb. 2. He tooke vnto him the seed of AbrahaÌ„ Act. 20. God purchased vnto himselfe the church by his owne bloud IX Neither yet by this vnion is one nature chaÌ„ged into an other but both do still retaine their distinct properties whereby the creating nature is distinguished from the creature l. l. Rom. 1. He was made of the seede of David according to the flesh 1. Pet. 3. Mortified the flesh quickned in the spirit 1. Pet. 4. Hee tooke on him the shape of a slâ—ue X. Hence is it that names signifying the office of Christ are as well truely attributed to both natures severallie as to the whole person but the proprieties agreeing only to one nature cannot be truelie said of the other nature by it selfe but may well be attributed to the whole person by that forme of speech which they cal a communicating of proprieties m. m. Leo ad Flavian cap. 4. See Damasâ—en de fide orthodoxâ— lib. 3. cap. 4. XI Therefore all Christ is everie where although his humane nature since his ascension vntill the daâ—e of the last iudgment be no where but in heaven n. n. Math. 28. 6. He is risen he is not here Mat. 26. 11. Mee yâ—e haue not alwaies with you Ioh. 16. 28. I leaue the world go vnto my father Act. 3. 21. Whom the heavens must containe vntill the time of restoring of all thinges XII And the godlie in what place of heauen of earth so ever they abide are vnited to the humane nature assumed by the son of God as members to their head the same holy spirit dwelling in Christ by vnitie of essence with the word in the godlie by grace o. o. 1. Cor. 12. 13. By one spirit we are all baptised into one body Eph. 4. 4. There is one bodie and one spirit 1. Ioh. 4. 13. By this we know that we abide in him and hee in vs because he hath given vs of his spirit Rom. 8. 11. If the spirit of him who hath raised c dwell in you c. Iren. lib. 3. cap. 19. As of drie meale one lumpe cannot be made nor one bread so neither could we which are many be made one in Christ Iesus without that water which is from heaven A THANKES GIVING AFTER HIS DISPVTATION OVt of question there is no wise man which can chuse but thinke well and honorably of scholastical exercises if he vnderstand the weightie causes for which they are performed namely that the doctrine of God other things whose knowledg the life of man especially needeth may be publiquely taught vnfolded the consent of many good men in the truth may be shewed mainteined true opinioÌ„s may be illustrated confirmed in the minds of learners It is a worthy auncieÌ„t saying recited by Plato Neither gold not diamond so glistereth to the eie as the coÌ„sent betweene good men in opinioÌ„ But much more louely acceptable to the good and vertuous in the quiet conferences of good well meaning men is the vse of that thing wherof this is spoken For therefore doth God preserue schools churches because he would haue the doctrine of himselfe his will to be publiquelie professed And that it is most true that coÌ„ference hath brought forth artes sciences the examples of many men shew who are not destitute of witt but because they haue none to teach them besides themselues they are not only deceaued in many things but also sâ—eldom escape self-pleasing arrogancy other faults which follow neglect of conference For which causes their good intent deserueth coÌ„mendation which endeuour to encourage or grace these meetings with their discourse or presence or paines or authoritie or approbation First therefore wee giue thankes vnto the eternall God our father and his sonne our Lord Iesus Christ for preseruing maintaining schools and other places of entertainement releife and would haue the pure light of the Gospell to shine both in others also in this our societie cherishing and furthering it with the studies of the best arts Also I thanke our Honorable Chancellor other right worshipfull reverend men also the learned maisters and studious young men who haue partely by their advise instructed me partly by their presence graced my exercise declared their good wil towards it I beseech God that he would vouchsafe to encrease and continue vnto all and everie of vs those benefittes which hitherto he hath bestowed on vs to the aduancemeÌ„t of his glorie the saluation of vs and many others besides through IESVS CHRIST our Lord. Amen A THANKS GIVINGE AFTER HIS DEGREE TAKEN THe greatest benefits that God hath bestowed and such as are farre to be prefered before all others of this life are these that he gathereth and reserueth to himselfe an euerlasting Church makinge vs citizens thereof that hee giueth peace to small states vvhich are retiringe and restinge places of the Church that hee hath placed ouer
vs yet let GODS preceptes prevaile more with vs which commaunde vs research the Scriptures to giue attendance to reading to divide the worde aright c. Nowe whereas no man can without schoole learning and exercise either himselfe perceiue and discerne aright or expound and impart vnto others in any good order and perspicuity who is so purblinde that hee seeth not the neere affinity wherwith the study of Religion piety is linked with schoole learning Let vs therefore esteeme that to bee the exercise of greatest weight momeÌ„t in scholes which is a worke of greatest importaÌ„ce in the world with out long coÌ„tinual schole-exercise caÌ„not be performed by vs I mean the vnderstaÌ„ding expouÌ„ding of the writings of the Prophets Apostles And whereas we haue opportunity offered vs of searching out sitting the truth of doctrine in greater measure then other Countries and people of a truth if wee faile to vse the same wee giue the vvorld occasion to suspect our cold zeale in Religion our punishments for this our negligence and ignorance shall be the greater For God hath giuen vnto scholers especially the charge and care of preserving and advauncing this his trueth not for our owne sakes only but for the good of others also For other men with good reason expect instruction in the Scriptures and the interpretation of the word at their mouthes who for their learning are able to vnderstande diverse tongues and search the course of doctrine Whereas then â—eligion and Christianity is to be taught in schooles that children may wel conceiue it Catechisme is especially necessary For neither can this age learne any thing except it be taught 〈◊〉 briefe neither caÌ„ either the teachers or the learners handle aright and in good order the parts of any science whereof both of them haue not digested in minde some rude summe Both these are the cause why so often in Scriptures we read short briefes of Religion repeated as Repent and beleeue the Gospell He which beleeueth and is baptised shal be saued Fight a good fight keepe the faith and a good conscience c. And wheras it is said Col. 3 16. Let the word of God dwel in you plenteously in all wisdome the Apostles meaning is that wee must vse explications interpretations such as are sutable with the sentences and doctrine of the Prophets Apostles Neither is Catechisme any other theÌ„ a summary declaration of such sentences of Scripture Now whereas this litle examen we intende to propose vnto you is such and the Author thereof hath faithfully and with great dexterity comprised the chiefe grounds of Christianity in proper plaine tearmes it seemeth that it would bee very beneficial that in other churches ther should the like forme of Catechisme be extant prepare your selues to the speedy learning thereof suppose that these our simple writings are the swadling clouts wherein Christ as it were swathed will be found of vs. You see how many vrgent causes they are which they commend vnto you which they earnestly exhort you to embrace which I beseech you to carry in minde memory as they haue bin set downe vnto you The coÌ„mandement of God your own salvation your duty which you owe to posterity the good example of a reformed church your maner of life your age or years your friends desires hopes the imminent dangerous times the rewardes punishments we are to looke for at Gods hands But as our admonitions exhortations are necessary so without the secret motioÌ„ working of the holy spirit we know they litle availe Let vs therefore turne our selues looke towards God giue him harty thanks for this his inestimable benefite that it was his good pleasure to bring vs into the worlde in this sun-shine of the gospel let vs begge and craue to be taught governed by him OF THE INCARNATION OF THE WORD A confession made by the fathers of the Church of Antioch against Paulus Samosatenus Taken out of the Actes of the first Ephesâ—e Counâ—â—lâ— WE confesse that our Lord Iesus Christ begotten of his Father before all worldes but in the latter times conceiued by the holy Ghost of the virgin Mary according to the flesh is but one person of the godhead humane flesh subsisting Perfect God perfect man perfect God euen with the flesh but not accordinge to the flesh perfect man euen with the godhead but not according to the Godhead Wholy to be worshâ—pped euen with the flesh but not according to the flesh wholy worshiping even with the godâ—ead but not according to the godhead 〈…〉 euen with the bodie but not according to the body Wholy formed or endued with shape fashion euen with the divinity or godhead but not according to the Diuinitie or godhead Wholy coessenciall that is of oâ—e and the selfe same nature togeather with God even with the bodie but not according to the body as likewise he is not coessential to men according to his godhead but being in his godhead he is coesseÌ„tial to vs according to the 〈◊〉 For when we say that he is consubstantial or of the same nature togeather with the father according to the spirite we say not that he is conâ—ubstantial with men according to the same spirite And contrariewise when we preaâ—h that after the flesh he is coÌ„substantial to men we do not preach that according to the flesh he is coessential with god for like as he is not coesseÌ„tial with vs after the spirite for so he is coessential with God euen so is he not according to the flesh coessential to God but consubstantial with vs. But 〈◊〉 pronounce these thinges to be different and 〈◊〉 betweene themselues not to deuide that oâ—e vndeuided person but to shew a distinction betweene nature and properties of the word and the flesh which can neuer be confounded so we professe and reverence that vnitie which causeth this indiuisible vnion and composition Vigilius in his 4. booke against Eâ—â—tyches If the worde and flesh bee of one nature how commeth it to passe that the worde being every where the flesh also is not founde every where for what time it was heere on earth it was not then in heauen and now because it is in heaven even therefore it is not in earth so sure wee are that it is not in earth that even according to the flesh we verily expect that Christ shall come from heaveÌ„ whom according to the word we beleeue to be with vs alwaies here on earth Wherfore as your selues confesse either the word togither with the flesh is contained in some place or else the flesh togither with the word is in every place for one nature is not in it selfe capable of contrarieties But these two differ very far to bee contained in some place to be in every place and because the word is every where the flesh is not every where it appeareth that
And all this I learned out of infinite places of scriptures as Genesis 20. Therefore haue I kepte thee that thou shouldest not sinne against mee nor did I suffer thee to touch her Genesis 45. GOD sent mee before you for your safety And againe I was not sent hither by your purpose but by the will of God who hath made me as it were a father vnto Pharaoh Gen. 50. Feare not can we resist Gods will You thought evil against me but God turned it to good that hee mighte exalte mee as you novve see and preserue manie people Exodus 4. 7. 10. 11. 14. I vvilt harden the heart of Pharaoh and of his servauntes and I will shew my wonders in the lande of Aegypt And in the 9. chap. Therefore haue I placed thee in the kingdome that I might shew my power in thee and my name might be declared in all the world Exod. 12. God gaue his people favour in the sight of the Aegyptians so that they lent iewels vnto them and they robbed the Aegyptians Exod. 21. If a man hath not laide waite for him vvhome hee hath slaine but God hath given him into his handes which he speaketh of murder done by misfortune or chance Exod. 22. Every man slay his brother his friend and his neighbour They which did this are commended who without this commaundemente had done very evill yet had not God so coÌ„manded them but vpon some other occasion provoked their minds therevnto he might as iustly haue punished those isolaters by sinning instrumentâ— as he did by these iust executers of his iudgement because they were not governed by â—ecret provideÌ„ce but by the manifest and open will of God Exod. 33. I wil shew mercie to whom I will shew mercy and I will haue compassion on whom I will haue compassioÌ„ Num. â—3 God is not as maÌ„ that he should be or as the son of man that he should be changed Hath he therefore said and shall bee not doe it 〈…〉 he spoken and shal it not be fulfilled I am sent to 〈◊〉 I cannot forbidâ—e a blessing Deut. 5. O that there were 〈…〉 such an heart to feare me ever to keepe all 〈◊〉 commandements that â—t might go well with them and with their children for ever By these the like pâ—aces God sheweth what he liketh wherein he is delighted and what pleâ—seth him â—ut by Exod. 33. I will haue mercy on whom I will haue mercy and the like he sheweth what he wil effect or bring to passe amongst men and in whom Deut. 13. If a Prophet shall say let vs go and foâ—low strange Gods tho◠〈…〉 to his voâ—ce because the Lord â—empteth you that it may appeare whether you loue him or no. And in the same place Let the Prophet he slaine because he hath spoken to turne you from the Lorde your God Deut. 29. And God gaue you not an vnderstaÌ„ding hart even vntilâ— this day Ios 11. 〈◊〉 pleased God to harden then he 〈◊〉 that they should fight against Israell be overthrowen and should not finde mercy but perish as God had commanded Moses Iudg 2 3. God forsooke the nations which he coÌ„manded to be rooted out 1. Sam. 2 They did not haâ—ken to the voice of their father because God would slay them And in the same booke the 10. cap. Parte of the house wente with him whose heartes God had touched And againe 10. The spirit of the Lorde departed from Saule and an evill spirite of the Lord or from the Lord did vexe him 2. of Sam. 12. Behould I will stâ—rre vp evill against thee from thine owne house and I will take thy wiues before thy face giue them to thy neighbour and thy sonne shall be with thy wife 's openlie For thou diddest it secretlye but I will do this thing before all Israel and in the sight of the sunne ca. 17. The counsaile of Achitophel is overthrowne by the Lordes countenance ca. 24. The wrath of the Lord was kindled against Israel and hee mooued Dauid to say vnto Ioab 1. Chron. 21. Satan rose vp against Israel and prouoked Dauid to nomber the people 2. Sam. â—2 And. 2. Chron. 10. Rehoboam suffered not the people to be at rest for it was Gods will And â— Chron. 11. This is don by my will 1. Kinges 22. God gaue the spâ—rite of lying 2 Chron. 36. God stirred vp the heart of Cyâ—â—â— Esdâ— 6 God had tourned the kinges hearte vnto them Iob. 1. The Lord hath giuen the Lord hath taken awaie Iob. 12. He bringeth counsailers to a foolish end Iob. 14. Thâ—â— hast appointed the boundes thereof which cannot be passed Psal 105. He tourned their heartes to hate his people Psa 115. He hath doâ— what soever he would Ps 16. The Lord hath made al things for his owne sake 〈◊〉 even the wicked for the day of evill ver â—3 The 〈◊〉 is cast into the lap but the wholâ— dâ—sposition herof is of the Lord ca. 2â— The heart of the kinge is in the 〈…〉 hand he turneth it as rivers of waters whether 〈◊〉 Ecclesiastes the seventh Consider the vvorkes of the Lord that none can amend him whom he hath desposed Wisdom 8. Wâ—sdome reacheth from one end to an other shee hath a sposed all thinges mightely and orderly Read the 12. and 19. Chapters of the same booke and Sâ—rac 17. They cannot make their hearts of sâ—onie to become fleshlie Esai 10. O Aâ—shur the rod of my wraâ—h c. in his hand is mine indignatioÌ„ I will send him to a dissembling nation that shall take the 〈…〉 of them Reade the whole place which alone sufficeth to refell that obiection of the cause of sinne Like places are â—ound in the 13 cap. And Esa 14 The Lord of hostes hath decreed and who can alâ—er it Esa 43. Everie one that calleth on the name of the Lord him haue I created for my glorie him haue I fashioned him haue I made And in the same place I will bring it to passe and who shall withstand it Esa 45. I am the Lord making peace creating evill And 46. Cap. My determination shall stand c I haue spoken and I will bring it to passe I haue proposed and will do it Ierem. 13. If the Aethiopian can chaunge his skinne or the leoparde his spottes you also will be able to do well hauing learned to do ill Ierem 30. God hath opened his treasurie and brought forth vesselles of his wrath Lament 3. Who is he that saith and it cometh to passe and the Lord commaundeth 〈◊〉 Doth not evill and good proceede out of the mouth of the 〈◊〉 high Ezech. 12. I will speake a word and bring it to passe Ezech. 14 When a Prophet hath cried and spoken ought amisse I the Lord haue deceaved that Prophet Ezec. 18 I will not the death of him that dieth Much like that Deu. 5. O that there were to them c. As aboue hath been said Ezech. 20. I gaue them commaundements which were
remembrance of God for so his name doth signifie in Hebrew is taken from vs now there remaineth to vs only the remembrance of so excellent a maÌ„ What then shal we do That Iah that strong God who remembring his servant Zacharie advanced him to so high a top of faith godlinesse and learning Christ that prophet and our only king is very present with vs both by his external maiestie also by coÌ„municating vnto vs the holy Ghost Let vs repaire to this teacher advise with this master and follow this guide let vs in confidence of his grace and assistance constantly goe through with those studies and duties wherevnto wee are câ—lled Let not the impiety of heretiques boast it selfe nor the adversaries heart swell and waxe insolent or prowde because the rodde of him that chastised them is broken for there shall sooner come a viper out of the roote of the serpent the fruit therof shal soner become a flying dragon as Esaie in times past did prophecie then we shall bee forsaken of our God exposed to the raging violence of the furious or foolish dreames of the mad sorte of men vvherewith alasse the church often times is to much afflicted Omnipotent eternall God mercifull father of onr Lord Iesus Christ vvhose good vvill and pleasure it hath ben to informe youth vvith the wholsome doctrine both of that thy servant and also of others vvhom thou hast appointed to gouerne this schoole and to seale everie of our mindes with the spirite of thy promise and truth now froÌ„ our hearts wee acknowledge that by takinge froÌ„ amongst vs this thy seruant thou art not alittle offended with vs and that worthily Wee confesse it ô God! and accuse condemne our selues and our sinnes for which it pleased thee both the last yeare to send thy sword of pestilence amoÌ„gst vs and also this last followinge to extinguish that bright-shininge light which thou hast placed in the emineÌ„t candle-sticke of this famous schoole Wee beseech thee ô GOD and father of mercies not to suffer thy wrath to proceede any farther against this poore floocke neither call vs our sinnes to accoumpt least thy wrath kindle more against vs and so we perish from this waie But rather because here thou hast placed thy standard and hast giuen thy worde and promise that they shal be blessed which retire themselues vnto thee gouerne vs ô Lorde by thy spirite that we may kisse thy beloued sonne and looke for all saluation from him Destroy the plottes purposes of Satan preserue thy people giue vnto this church this schoole and this whole countrie good faithfull pastors Doctors ministers Defend those whom thou hast giuen and blesse them aboudantly with all manner of blessinges keepe the commons students in iust dutie holines charitie peaceablenesse Lastly we humblie beseech thee as beinge our omnipotent and gratious Father to finish perfit in vs al things which shall anie way perteine to the glory of thy holy name the coÌ„mon edifying of this people our owne soules health in Christ Iesus our Lord who liueth and rayneth with thee in the vnitie of the spirit one God eternall for ever and ever Amen He slept sweetlie in Christ at Neâ—stade the sixt day of March as six of the clocke in the evening in the yeare of our Lord 1583. after hee had leued 48. years 6 moneths 22 howers was buried the 8. of March in the quiet of the Church FINIS Faultes escaped Pag. liu `93 15. never neither 95 marg evill offence evil of offence 98. 1 owne immutable owne nature immutable 98. marg in respect of in respect of their causes wheron they depend 105. 17. staine restraine 110. 2. that by but by 113. 27 anie of any 126. 3. my hart my haire 16. 12. mystery misery 132 1. A PREFACE A PART 201. 8. Tunigeus Tubingens 204. 21. When When he saith 205. 4. sonne of Christ person of Christ 206. 19. that God what God 219. 24. immutable immutably 222. 14. this divine his divine 233. 13. from from God 242. 3. him which him to be finne for vs which 254. 4. mixed not mixed 265. 7 which by instinct which is wrought by c. 268. 1 or not the or not to the. 274. 21. not eate therfore not eate thereof 293. 24. visible invisible Apoc. 16. 13 Opus operatum Opus operaÌ„tis Bellarmine a calling disputant Bellarmines satyâ—â—â—all prefâ—â—e to his 2. Tome of of Sacraments examined and 〈◊〉 Of the word Sacrâ—â—ment Instit lib. 4. cap. 14. Of the nature and force of a SacrameÌ„t Defence of Luthers opinion 〈◊〉 as Sacraments confirmâ— faith Ideo 〈◊〉 differeÌ„renâ—â—â— generâ—â—am ab vnà specie quia c. Lib. 4 â— 1. How farre miracles SacrameÌ„ts agree in their vse Eâ—sâ—â—â—ta II That the 〈…〉 a writâ— a Sacrament a 〈◊〉 is not absurd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tract 80. 〈…〉 c. 15. contra 〈…〉 19. cap. â—6 III Baptisme of children doth not diâ—prooue the streÌ„gthning of our faith by saments * For they also are christened amongst Papâ—stes August li. 4. ca 4. de Bap. Lomb. lib. 4. dist 4. ca. 7. Bellarmines sophistical dilemma for Anabaptists recorted Fallacia est à secundum quid cùm sic colligit Est etiâ—Ì„ paralogismus non causae Act. 12. 38. Epist 75. ad Dard. Rom. 2. 26. Mar. 16. 16. 1. Cor. 11. 28. Gen. 7. 11. Rom. 4. 11. Exo. 12. 13. 1. Cor. 5. 7. Mat. 28. 28. Act. 22. 16. Tit. 3. 5. 1. Pet. 3. 21. 1. Cor. 11. 25. * Forma◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse Basil lib. 3. contra Eunon Tertull. li. de poenit August de cat rud cap. 18. Of 〈…〉 〈…〉 Cauill Eph 1. 4. Rom 8. 30. Rom. 11. 16 Cor. 7. 14. Act. 3. 25 Eph 1. 4. Rom. 8. 30. Rom. 11. 16. Cor. 7. 14. Act. 3. 2â— Psal 51. 5. psa 71. 4. 5. Gen. 6. Rom. 3. 35. Cor. 11. 20. Es 66. 3. Act. 5. 21. Art 2. Antidot Concil Sess 7. in Can. 7. Rom. 3. 3. Two sorts of slounderous wrightings among Diuines Homil. 17. 〈◊〉 Genes 〈…〉 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 Per Deun Domini 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De exhort 〈◊〉 ad Fortunarum Thess 19. 60. 65. 66. 68. 94. 112. 182. 187. 214 735. 75◠〈…〉 Lib. germ pag 94. 98. 99. 106. 10â— c. Schmidlin and Osiander condeÌ„ned by this Apostata for putting out of controversie that with God there is a certein number of theÌ„ which shall be saved Protocol Mompelg 503. The erroneous doctrine of the Pelagians oh 3. 36. Epes 1. 3. Rom. 8. 30. Rom. 9. 11. 12. 13. 18. Rom. 11. 7. 2 Thest 3. 2 Phil. 1. 29. Act. 13. 48. 2. Tim. 2. 19. Ioh. 10. 28. Luc. 22. 32. Mat. 24. 24. Mat. 11. 25. 26. Act. 13. 48. Homil. 30. in Act. Ordinem sequi 1 Thess 5. 9. Mat. 21. The kingdome of Christ Catechising is necessary 1 For Gods commaundement True patterne of wholesome wordes What a catechisme is
VRSINE exhorting to the study of Christianity pronounced by him in the ELIZABETH Schoole when he began his Lectures vpon PHILIP MELANCTHON his groundes of Divinitie intituled Eramen Theologicum * ⎠* SInce by advise of your regents and overseers in study I haue beene wished to deliuer vnto you some short summe of Christianity I must acknowledge my weakenesse farre vnable to support a burden of such waight For this is a doctrine ever past vnderstanding not only of the most wise and sharpe-sighted of this worlde vnlesse instructed by the voice of the Church and power of the holy Spirit but for a great part vnknowen even to the Angels themselues vntill it pleased the sonne of God to reveale it out of the deepe wisedome of his eternal father which if all the wits and tongues of men and angels shoulde straine themselues to vnfold and grace with curiosity of stile and depth of invention they coulde never be able to speake any thing correspondent to the dignity and deserte of so diuine a subiect Being therefore to my selfe guilty of mine owne defects I had rather leaue this labour to some other who might more worthily attempt more happily perfourme it then my selfe but considering againe the place and person I sustaine I haue thought it my duty to do you al service in furthering your salvation to shew obedience to God inviting me to these religious labours and promising which is the chiefest thing his gracious assistance which who so enioieth neede not despaire of any thing for it pleaseth God to shew his mighty power in weake and abiect instruments according to that of the Psalmist Out of the mouth of babes sucklings hast thou ordeined strength because of thine enemies that thou mightest still the enemy and the avenger Psal 8. 3. The worde which he vseth signifieth a childe which beginneth to speake vnderstand But it is a thing vsual to attribute the name of children not vnto those only which are so in years but vnto those also which are such in vnderstanding or doing ought besides They also which are infants in years are sufficient witnesses of Gods goodnesse and providence The manifest tokens of Gods presence in miraculous propagation preservation sustaining of mankind do sufficiently refell and â—efute Diâ—â—â—s and Athâ—sts of al sortes both such as deny at all that there is any God and such as doe not acknowledge him to be such a God as he professeth himselfe to bee But Christ in 21. of Mat. 16. v. draweth this place to a confession in which sence it agreeth to vs al euen as many as thincke or speake ought of God For we are infantes in vnderstanding vtterance of all heauenly things Wee learne in this life some smale rudiments of them as truly and religiously saith the Emperour Gratian in his confession to Ambrose Wee speake of God so much not as we ought but as we can Yea even the Prophets and Apostles confesse as much of them selues As 1 Cor. 13. 9. Wee know imperfectly we prophecie imperfectly But when that which is perfect shall come then that which is vnperfect shall be abolished And in the â—2 ver Now we see through a glasse darkely But then shall wee see face to face But though both those rudiments which wee learne be feawe the word of preachinge bee plained to our capacitie wherein God himselfe speaketh to vs as vnto infants suffereth vs to speake like infantes of himselfe yet will God so exact of vs in this life skill in this doctrine of himselfe that otherwise he giueth vs no hope of an other life these rudiments how simple so euer do so farre exceede all humaine wisedome that betwixt the one and the other is no comparison For these principles or groundes are a wisedome vnknowne to reason necessary sufficieÌ„t to everlasting saluation Let vs therefore not only acknowledge our infancie but also shew our selues willing to be reckned in the number of sucklings infants For as the childe groweth not that is not sustained with the mothers milke or other conuenient norishment so neither must we refuse the milke of Gods worde whereby we are norished and susteined vnto eternall life least we be put besides all hope of our perfection This is that spirituall infancy pleasing God as Christ witnesseth when he rebuketh the Pharises which were offended at the children singing in the teÌ„ple Hosanna to the sonne of Dauid These are those infantes in whose wordes it pleaseth him to bee powerfull by whose mouth as the psalme addeth he perfiteth his strength or as they translate it who consider the originall he stablisheth his kingdome But he speaketh of that strength or kingdome which is seene in this life which is for the son of God to appoint vphould his ministrie to gather his dispersed church to quicken the faithfull beleeuers by the preaching of the Gospell to sanctifie them by the holy spirite vnto eternall life to protect his church in this life against the kingdome of Satan after this life to raise vp the faithfull vnto life eternall that in theÌ„ his Deitie may raigne openly not by ministry What the foundation of this kingdome is Saint Paule teacheth 1. Cor. 3. 11. saying Other foundation can no man lay then that which is said which is Iesus Christ The foundation is Christ first in his person for that he beareth keepeth and comprehendeth all the members and parts of this kingdome vnited and ingraffed in him as doth the foundation al other partes of the building or as doth the vine all the branches â— then to the doctrine of himselfe that is of his person and office For as good lawes are the strength and sinewes of kingdomes politique so this kingdome is composed confirmed and ordered by this doctrine deliuered of Christ And as the house cannot stande without the foundation so except we know who Christ is and what he hath perfourmed for our sakes al religion besides is but vaine forged none at all This foundation is laid by the mouth of suckelings and bâ—bes which beleeue and being â—â—red vp by the holy Ghost doe learne embrace the doctrine which they heaâ—e so grow into Christ in whom they be ingraffed In this weighty worke God vouchsafeth to vse our infancy for an instrument to the advancemeÌ„t of his glory whilest the weightines of the worke and weakenesse of the instrumentes doe plainely shew that all this is done not by our strength but by the power and might of the almighty God and also to abate the pride of his enemies whilest their might and power is surpassed by our weaknesse and our shew of wisedome doth in the ende shew that nothing is more foolish then their wisdome as it is said your strength shall be in silence and hope For the son of God destroieth the workes of the Devill deliuering those that beleeue from his tyranny pardoning and putting away their sins beginning in them righteousnesse life
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
secoÌ„d of duties toward our neighbor but so that the former immediatly the latter is mediatly referred to God 2 Whereas the first coÌ„mandement chargeth vs to haue for god only the true god manifested in the church it doth especially coÌ„prise the internal worship of God which coÌ„sisteth in mind will hart 3 The principal parts or points of this worship are these true knowledge of God faith hope loue of God feare of God humility before God patience 4 God may in some sort bee knowne of the creatures namely as far forth as it pleaseth him to reveale himselfe to every man 5 There be two sorts of knowledge of God one simply absolutely perfect whereby God onlie knoweth himselfe that is the eternal father son holy Ghost know themselues one an other vnderstaÌ„d wholy most perfectly their whole infinit essence maner of being for none but an infinit vnderstaÌ„diÌ„g caÌ„ perfectly know that which is infinit the other in the creaturs wherby angels men do indeed vnderstaÌ„d the whole entire nature maiesty of god as being most simple but not wholy that is they vnderstand it only so far as he revealeth it vnto them 6. That knowledge of God which is in the creatures if it be compared with that wherby God vnderstandeth and knoweth himselfe is to be accoumpted imperfect but if we respect degrees therof some of it is perfect some imperfect not simplie but in comparison that is in respect of the inferior or superior degree 7. That is perfect wherby the blessed angels men in heauen know God by excellent vision or beholding of minde as much as is sufficieÌ„t for coÌ„formitie of the reasonable creature with God Imperfect is that whereby men knowe God in this life lesse then they might and therfore by Gods commaundement ought by benefit of their creation 8. Imperfect knowledge is of two sorts Christian or theological philosophical Christian knowledge is that which is learned out of the doctrine of the Prophets and Apostles Philosophical is that which is gathered from principles naturally knowne and the beholding of Gods workes in nature 9. Christian knowledge is of two sorts Spiritual or true liuely powerfull and sauing and Literal The spiritual is a knowledge of God and his will kindled in our mindes by the holy Ghost according to the worde and by the word causinge in our will and heart an inclnation and studie to knowe beleeue practize more and more those thinges which God in his â—â—rd commandeth vs to know beleeue and do The 〈◊〉 is a knowledge of God either reteined from the creation or afterwardes wrought in our mindes by the holy Ghost through the worde of God which is not accompanied with a mans desire of conforming himselfe therunto 10. Both spirituall literal knowledge is either immediate whâ—ch by instinct of the holy Ghost without ordinarie meanes or mediate which is wrought of the holy Ghost by hearinge reading and meditating on the scripture 11. The ordinarie meanes of knowinge God and that which is presciâ—bed vnto vs by God is by studie and meditation of the scriptures and therfore we must by this meanes labour to come to the knowledge of God and therefore not desire and expect from God some extraordinarie immediate enlightning except of his owne accord he offer it vnto vs and confirme it by sure certeine testimonies 12. But although God hath declared in his word how farre in this life he would be knowne of vs yet naturall testimonies of God are not superfluous because they condemne the impiety of the reprobate and confirme the saluatioÌ„ of the elect and are therfore everie where alledged by God in scripture and must be considered by vs. 13. But withall this we must be perswaded of them that they are indeede true and agreeâ—ble with Gods worde but yeâ— they are not sufficient to the true knowledge of God 14. Besides although natural testimonies doe not teach any thinge false of God yet men without the light of Gods word conceaue out of them nothing but false opinions coÌ„cerning God both because those testimonies do not shew so much as is deliuered in the worde as also because men by reason of their natiue blindenesse and corruption doe mistake misinterpret and manie waies corrupt even these verie testimonies which by natural iudgment might be vnder-stoode 15. And therfore in the first commaundement is forbid de and condemned all ignorance of such things as God hath proposed vnto vs for to know of him in his worde and in his workes as well of creation as redemption of the church also all errors of such as imagine either that there is no God as the Epicures or manie Gods as the heathen the Manichees the worshipers of angels dead men other creatures the witches the superstitious those that put confidence in creatures or those which imagine a God diverse from him which hath manifested himselfe in the church as philosophers Iews MahometaÌ„s SabelliaÌ„s ArriaÌ„s SamosateÌ„s Pâ—cumatomachians and the like which do not acknowledge that God which is the father eternal with his sonne and holie spirit coeternal XX. OF THE SIXE FIRST COMMAVNDEMENTS IN the first precept is coÌ„mauÌ„ded the immediate internal worship of God wherof the principall parts are true knowledg of God faith hope loue of God feare of God c. as in the the 3 and 10 section of the title going next before besides all this herein is forbidden contemp of God vnbeliefe doubtfulnesse and distrust in God temporarie faith apostasie carnal securitie tempting of God desperation doubt of deliuerance from sin and eternall life hatred of God inordinate loue of our selues and the creatures servile feare pride vainglorious hypocrisie impatience rashnesse 2. The second precept is a rule of our whole worship of God that wee worship not God with any kinde of worship besides that wherewith he coÌ„maunded himselfe to be worshipped wherfore it commaundeth the true forbiddeth al the fained and false worship of God especially idols and images made to represent and worship God also negligence of magistrates whereby images or other instrumentes which either doe or may easily serue to idolatrie are tolerated in places subiect to their authoritie much more the worship of theÌ„ also hypocricie and prophanesse 3. The thirde precept requireth that externall worship which everie man ought to performe that is the furtherance of the true doctriue touching God lawfull swearinge zeale for Gods glory if forbiddeth omitting wearines and corrupting the doctrine concerning God neglect of his glorie blasphemie denyal or dissemblinge the truth vnseasonable confession abuse of libertie in things indifferent scandals in life and members neglect of praier prayer made after an evill manner or not the true God or not lawfully ingratitude denyal neglect and abuse of Gods benefites refusall of necessarie otâ—es peâ—urie idolatrous vnlawfull rash swearinge vnconstancie of lightnesse in defence of Gods glorie and erringe zeale 4. The fourth precept containeth that externall worship
and so almost to nothing to their owne great greife and the publique damage of the church How often and how grieuously doe Nazianzen Austin and Ambrose confesse that they haue takē these withdrawings and callings awaie from their studies They truely deale more wisely so they be not over stricte which imitate that same Basilius the Greate and Chrysostom For they so closely betooke themselues to their function that they preuented all such withdrawings as are wont eyther rashly or without respect of dutie to be imposed vpon learned men They saw well that if you admit these importune saluters at the first they will afterward challenge it as a right to be troblesome to good men by their example provoke other men to the same importunitie but that you shoulde provide for best if at the first you tooke some care prevented these vncourteous curtesies In this sort therfore did this good soule do seruice to God and the church or else tender his owne health Thou rather art churlish ô thou importune mā whosoeuer thou art which vncurteously desirest that which Vrsinus of curtesie might of duty ought to deny It is folly not to excuse him that is busied in affaires of the church but not pardon him that tendereth the health of his owne bodie is in humanitie both contrarie to the lawe of charity Although to come to the last part of my speech this our deere brother was not so hindered but that whē he was vnable to lift his handes his tongue stambering his iawes almost closed vp almost panting gaspinge for breath did yet attend to these studies duties For whē his strength failed the iuice bold in his body was decaied how often did hee thinke of this our Schoole How often did he cōplaine that he was idle amidst that painfull buisinesse of his infirmitie sicknesse How reasonablie did he persist in those wrightings he had vndertaken vntill that soule which coulde bee conquered tamed by no afflictiōs begā to fleete flie out of his brokē cōquered tamed corps ô blessed is that faithfull and wise seruant whom his Lord when hee commeth shal finde so doing happie is that man whose God is the Lord And that this man of famous memorie our beloued freind is now in that hill of Sion in the citie of the liuing God in the heauenlie Hierusalem amongst myriads of Angels in the companie church of those first begottē which are gathered into a heuēly armie with the iudge of al flesh with God the spirit of the iust that are now perfited with the mediator of the New testamēt Iesus Christ the sprinkling of the bloud of our saluatiō both those argumēts which before I vsed namely those heauēly gifts of wir faith hope study of pietie charitie humanitie and all other duties and curtesies do evidently confirme as also that most happy ende which hee made doth certainly demonstrate For not to speake of this that his soule long since lived vnto God was dead vnto this wretched and miserable world for so I speake holilie with Christes Apostle of an holy thing when mention was made vnto him of faith hope charity resurrection life glory and eternall happinesse Lord how did he assent applaude sweetelie smile at it how did he cast vp his eies to our Redeemer to whom as he had long before cōmended himselfe so also he did at length surrender his soule most peaceably so was wafted out of the deepe sea of this world into a most pleasāt harbour of salvation and rest euen the bosome embracings of our heauenlie father Who is there heere I beseech you amongst vs that wil not religiouslie crie out for ioy and wish together with me O let my soule die the death of the iust and let my ende be like vnto his For he truely saw he saw by liuelie faith heauen open vnto him Christ the Prince and perfiter of our faith sitting at the right hand of maiestie in the heauens incomparable glory provided for him the whole companie of that heauenly church welcomming him lastly all making to saluation since he did so quietly yeeld vp his soule vuto God the Creator and Father of spirits that so hee might liue with him eternallie This then is that soule noble and worthy auditors this is that sanctified soule and acceptable to God which to our great losse is of late daies takē from vs although as sometimes Cyprian and Ambrose saide wee haue not lost it but sent it before purposing our selues in good time to follow We haue not lost but repaied him as Epictetus warneth vs. For he which gaue him hath required receiued him backe againe Why then do we mourne for him whom we haue not lost We lament that so sweet and fit an instrument of Gods glorie is receiued backe from vs we lament this foreshewing of euil hanging ouer vs and now ready to befall vs we lament the present ouer-flowing of wickednes iniustice and al perfidious dealing which commonly preuaileth so much the more as it perceiueth these meanes of protection and saluation to be taken from vs. For haue we not reason to lament the losse of that instrumēt of whom it is sin to conceale any thing that may worthily be spoken in commendation I know right well noble auditors that many here present are able to speak more to this purpose then I either haue done or can do For that dailie familiarity which you had with our Vrsine hath enriched you with store of matter and variety of learning with eloquence But seeing of duty deserte I haue yeelded you the first place in this matter and you haue vouchsafed me the second you wil also I hope willingly pardon me for substituting in my roome a Diuine to speake of a Diuine and attribute vnto this man that which himselfe spake sometimes of Athanasius the stoute mainetainer of the truth and Antagonist of errors He was the Lords faithful laborer a man of God the reconciler of men the trompet of truth the pillar of the church Gods true champion constant in the faith of Christ most fit for defence against poisenous heresies who though he were peaceable moderate in all things yet could hee neuer patiently endure that for quietnesse sake God should be betraied but was a vehement warrier and an invincible Herioicke spirit in this case cōmending some moderately chastising others correcting some mens coldnesse bridling others heate providing for some that they fall not labouring that others which were fallen might be raised againe simple of maners divers in discharge of many duties wise of talke wiser in vnderstanding wherefore he so liued was so instructed and so instructed others that as his life manners might be a list limit to vpright dischardge of the like dutie so also his opinions may bee examples as it were authenticke lawes of faith and religion All this I may wel speake in commendation of this our Divine which