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
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
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
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
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
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
hee can susteine mans nature without meate as hee did Moses and Christ forty daies and therefore it is a labour vnnecessary not a meanes to compasse what we wish and expect either for schollers to busie themselues about bookes and study and to go to their instructors schooles or for husband men to manure their grounde or for any of vs to spend our life in susteining our life Doe you see vpon what rockes of blindnesse and distraction the Divell doth driue these vnhappy men who hauing neuer learned the grounds of godlines or good artes nor loving the labour toile of learning would notwithstaÌ„ding seeme what they are not desiring to extol theÌ„selues against the knowledge of God not doubting to subiect the eternal wisdom to their vile censures for they shew them selues as wel witles as shameles in alleaging exaÌ„ples either of such as by miracle were coÌ„uerted as Paule or endewed with giftes extaordinarie as the Apostles in the PeÌ„tecost or of many hearing the Gospell not beleeuing or lastly in 〈◊〉 such places of scripture as preâ—ch vnto vs the power and office of the holy Ghost We know God be thanked confesse the God can without helpe eyther of teachers or learners coÌ„verte whom he will and that the end and vse of miracles is this to shew that the order of nature wherin he is powerfull was by him before created and is still by him most freely preserued We know further that the conuertinge of soules is the gifte of God aboue so that looke how much greater and more miraculouse a worke it is to restore man being lost vnto salvation then to create him of nothing so much more impudency madnesse is it rather to attribute our redemption then our creation to the force efficacie of mans wordes This also we know that it pleased God by foolish preaching to saue those that beleeue why it hath so pleased him although he need not make vs accoumpt yet is he content to yeeld vs some reasons ever of this his purpose though he propose not the like reasons to the godly and vngodly To the vngodly he yeeldeth this reasoÌ„ because his iustice in coÌ„demning their malice which resist the word reueald should be more manifest in sight of the whole church their consciences also bearing witnesse But we may also consider other causes which make for our instruction and comforte Wheras the voice of the ministrie and all our conceipt of God is vailed with darkenesse wherin we now behould God and know his pleasure hence he admonisheth vs of the greatenesse of our fal whereby it is come to passe that now we enioy not the presence of God dealing with vs as it were a far of by interpreters stirring vs vp to aspire vnto that heavenly schoole wherein God will be seene of vs face to face and shal be al in al. Besides God in this life will haue the searching meditation and confession of this doctrine touching himselfe and his will not to bee concealed in the mindes of men but to bee openly sounded and celebrated and therefore on his authority he hath bound vs to a necessity of knowing it promising thereby to restore vs to salvation Furthermore being willing to haue vs fellow-labourers in the most excellent of his divine workes wherein could he better shew his loue to vs miserable creatures except in giving his only begotten sonne a ransome for our sinnes wee therefore affirme the reading hearing and knowing of this doctrine to be a necessary instrument of our salvation not in respect of GOD but in regarde of our selues not because GOD coulde not otherwise haue converted vs as the builder cannot builde an house without his tooles but because he would not otherwise doe it True faith is indeede the gift and worke of none but GOD onely yet so that it is wrought in vs by the holy Ghost through the hearing of Gods word Pauls planteth Apollos watereth but God giueth encrease And when Paule tearmeth the gospel preached by him the power of God vnto saluation to as many as beleeue Ephes 4. v. 11. He gaue some to bee Apostles and Prophets and some Evangelists some pastors and teachers for the gathering togeather of the sainctes for the worke of the ministerie for the edification of the bodie of Christ can any more gloriouse worde be spoken concerning the office of teaching let not vs therfore presume to be wiser theÌ„ God let not vs forsake thinges ordinarie to follow thinges extraordinarie neyther let vs so much esteeme the pride and reprobate coniumacie of such as contemne the voice of the Gospell that we lesse regard and reuerence the force and fruit of Gods ordinance in his instrumeÌ„ts of mercie as neither the sloth and peruerse peeuishnes of some schollars being baries to profit and all good proceedings can perswade others that instruction and study are things vnnecessary to the attaining and encrease of learning and vertue but let vs rather with al submission and thankefulnes embrace this sweetest comforte whereby we are assured that our labours please God and are not vndertakeÌ„ by vs in vaine according to those sayings Eccles 11. 1. Cast thy â—read vpon the waters for after long time thou shalt finde it againe 1. Cor. 15. 58. Your labour is not in vaine in the Lorde Mat. 18. 20. Wheresoeuer two or three are gathered togither in my â—ame I am in the middest of theÌ„ Were not these promises wel knowne vnto vs and certaine in themselues in this so great fury of Satan and misery of mankinde our best teachers and most careful furtherers of the publique salvation were in conditioÌ„ most vnhappy could not maintaine this place without great difficulty I truly for mine own part knowing my selfe to be of no reckoning feele my selfe so surprised with sorrowe that for griefe I should nether be able to abide this place nor giue passage to my speech did not I certainely know that eveÌ„ in this coÌ„pany there ar some whose harts receiue and approue true wholsome doctrine are by the holy Spirite inflamed with desire of acknowledging and worshipping God aright are living temples of God such as shall hereafter glorifie him with the Angels in heauen Neither do I so speake this as if I did expect that all men should haue like knowledge of this doctrine and equal giftes of the holy Ghost without difference for Saint Paule willeth vs in the 12. to the Romaines to bee wise according to that measure of faith which God hath given to every man but it is necessary that al which look to be saved should hold the same foundatioÌ„ that is they must know and beleeue what Christ is and what he hath perfourmed for every of vs as it is said by Iohn the 17. cap. 3. v. This is life everlasting to know that thou art the only true god whoÌ„ thou hast sent Iesus Christ Ioh. 3. 36. He that beleeveth in the senne hath eternall life By
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
one and the same Christ consisteth of both natures is in every place by nature of the godhead and contained in some one place according to the nature of his humanity So that the same Christ was both created without beginning subiect to death and yet immortal the one by nature of the worde as he is God the other by nature of the flesh as the same God is also man Being therefore both the son of God man he hath a beginning was created is compreheÌ„ded in some place by nature of his flesh being otherwise before all beginning vncreated and without limitation of place according to the nature of his godhead He is inferior to the Angels in respect of his flesh but equall to the Father as touching his Deity deade sometimes in his maÌ„hood ever-living in his godhead This is the catholique faith and confession which the Apostles delivered martyrs coâ—firmed and the faithfull to this day hâ—ue retained Wâ—â—rfore impiously as tainted with the pâ—â—enous heresie of Eâ—â—yches you presume to taxe Leo whiles by the different actions of one Lorde Châ—â—st hee proveth the verity of both natures in him so that what he wrought for demonstration of the 〈◊〉 of two natures you pervert as if it were a prooâ—e of two persons OF PREDESTINATION A letter of Vrsinus to his friend briefely conteining a full and learned discourse of predestination with wholsome advise for the weaker sorte to follow HItherto I haue not had leasure to peruse your discourse of predestination Neither haue I now but I steale so much time from other my affaires which I deferre that I may at leÌ„gth satisfie your request which in my opinion is not so necessarie if it would please you to read D. Beza and P. Matyr on this question whervnto I thinke you were before directed by me Hereby also I would giue you to vnderstaÌ„d that hitherto I haue rather wanted abilitie then will to gratifie you Of you let me entreate this courtesie that you do not by disputation trouble others who either will not heare ought besides that which they haue before conceiued or can not readilye vnderstand those thinges whereof they never thought before and haue in their infancie learned false in steede of trew principles foundations And were I not fully perswaded that in this question you would frame your selfe to Christian wisdome and patient for bearance of the weaker sorte I would not answeare one worde to your demaunde The doctrine of predestinatâ—â—â— is not in my iudgment as you wright the most difficult point in all Christianitie if we read holy scripture without preiudice or affectioÌ„ with serious purpose not to reforme God after our phansies but to learne of him and to yeeld all glorie vnto him none to our selues For by these meanes that is now become easie to me which before seemed very difficult whilest I depended on the authoritie of men who neuer vnderstoode themselues nor could resolue me There is no one common place of Divinitie wherof more is wrighten by the prophets and apostles then this verie place of Prouideâ—ce Election and free will in so much thâ—â— I can not but marvell learned Christians 〈◊〉 so doubt thereof Do you as I haue don who for this onely reason that I might gather weigh and conferâ—e whatsoeuer â— conteined as well in sermons as examples of holy scripture to this purpose haue diligently perused the whole bible euen from the begining of Genesis to the end of the Revelation Which after I had don I did partely percâ—iue pâ—rteâ—y detest that skumme of disputation and foggie fume of fallacie and sophâ—strie labouâ—ing but to no purpose to eclipse the gloriouse sunne-shine of this doctrine You may at your better leasure do this in Italie where you shall haue no exercise of religion besides reading the bible priuâ—te prayer Which libertie some verie good â—en heretofore haue wanted who otherwise had neuer ben so entangled But eveâ— be are this in â—inde whereof before I warned you Yf for the present every thinge be not plaine and easie to you be not therfore troubled but by leasure diligently meditate with your selfe callinge vpon God and houlding that foundation which amogst the godly is without coÌ„trouersâ—e remembring alwaies that not your selfe but God is author of your salvation and of all besides whatsoeuer you are haue or dâ—e be it great or little So shall you be sure not to erre with any danger of conscience and salvation although you be not able to conceaue and vnfolde whatsoeuer you desire Knowledge puffeth vp but charitie edifieth First you must put a difference betweene providence predestination aâ— betweene the whole and the part For Providence is the eternal immutable and most excellent counsaile or decree of God whereby all things haue their event teÌ„ding to the glory of the creatour and salvation of the elect Predestination is the eternal purpose of God of beginning and perfiting the salvation of the elect forsaking or vtter casting of the reprobate to eternall punishment Wherefore it containeth Election and Reprobation as partes of it selfe Secondly distinguish betwixte Providence of good â—nd evill of offence for the evill of punishmente hath a reference to good namely to iustice and in that respect is found in God God doeth provide that is in his provideÌ„ce purpose wil perfourme in purposed time order and manner and in this respect he is said to be the cause efficient and author of things These things are not only done according to providence but also by the provideÌ„ce of God As for evill or sin that hee foreseeth from eternity that is hee decreeth or is willing to permit it or not to hinder others from doing it but him selfe iâ— in no wise an agent either in them or by them Wherfore himselfe is not the cause of evill but in iustice excellency and depth of wisedome he suffereth others to be the causes therof So that these things are done according to Gods providence but not by it because God did not decree to doe but to suffer others to doe them now to permitt or suffer is nothing else but not to hinder sinne in any action or not to cause men to be conformable to the law of God and nature And in this sence God doth tolerate or suffer siâ— when he doth not either lighten our minds with his holy spirite knowledge of his will or turne our hearts to make this the principall ende of our actions that we doe the knowne wil of God and by this our obedience honor him Which two things except it please God to worke in vs what ere we doe how good iust and holy so ever it is but sinne and corruption in the sight of God Thirdly make a distinction betweene God his creatures or second causes especially â—n matters concerning the government of the worlde First the creatures are bounde one to further the safety hinder the destructioÌ„ of an
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
not what may concerne the gospell if these things doe not It may suffice againe to admonish you as before of mainâ—taining the purity of our article of iustificatioÌ„ But those words of yours O bow that exclamation troubled mee TO WHOM DOTH GOD OWE ANY THINGâ— filled 〈◊〉 partly with admiration partly with indignatioÌ„ griefe I was out of patâ—ence when I read theÌ„ Surely either you haue bin little conversant in reading holy scriptures or to much possessed with affection preiudice wheÌ„ you so sawcily condemne the words of scripture Is it not the exclamation of Paule Rom. 11. 35. Who hath first giuen vnto the Lord that he may recompence him Truly nothing more comforteth me then this vnspeakable loue of God towardes me that oweing no more to me then to Iudas or Cain yet for all that of an enimie he hath made me a son by the death of his onely begotten For that which you aleadg of Gods binding himselfe vnto vs by promise is nothing at all to the purpose What then I pray will you pretend before the applying of this promise To whom doth this promise bind God but vnto him that embraceth it by faith But who embraceth or receiueth it besides those on whoÌ„ God vouchsafeth to bestow this benefite he obligeth himselfe to as manie as beleeue and this very obligation proceedeth of his free goodnesse But where â—el me where in scripture do you read that God bindeth himselfe by any promise to giue faith repentance vnto all this you wil never be able to shew vs. Leaue then to bee troubled with the words of Christ proceeding from a most inwarde feeling of piety true humility before God neither dreame that by them Papisticall doubts are confirmed whereas rather in deed without them the certainety of faith cannot consist Sixtlie they should long since haue beene ashamed of the argument they bring for vniversal promises For themselues are faultie in that which they obiect vnto vs. You answeare the argument and yet vse it Yf this vniuersall promise did partaine to all men what a confusion of impietie absurditie would follow But if it must be restained vnto those that beleeue as indeed it must we also maintaine this vniuersall truth and comforte hauing learned out of Gods worde that all and they alone which beleeue be heires of eternall life and so receiued into fauour by God that they shall for euer all continew thenn and not one perish according to those scriptures No man shall take awaie my sheâ—pe from me Of that which my father hath giuen me I wil not loose c That if it were possible the verie elect should be seduced Whom he hath chosen them he hath called iustified glorified This is the conclusion of Christian faith and consolation and this article is placed in the end of the creed that we might beleeue eternall life and with the Apostle singâ— that triumphant song who shall seperate the elect c. They on the other side do openly and greeuousely wrong the maiestie of God whilest they imagine his loue to be mutable as the loue of man as for the goldy them they depriue of their comfort they weaken disgrace and vilifie the force vse and comfort of vniuerfall promises whilest they feine that some truely beleeuing may finally fall aware perish that they which are new in fauor with God were not so from all eternitie nor shall be euerlastingly which being most absurd it followeth necessarily that because they will not be certaine of Gods future and eternall grace therefore they can not be certaine of the grace present The scripture teacheth that as many as beleeue are to be saâ—ed they oppose the contradictory that sâ—me which beleeue are not to be saued Where is now your comfort by which you may include your selfe in the vniuersall fall These are those secret sleights of theâ— devill which must be obserued avoyded Augustines exposition vpoÌ„ Paules Epistle to Timothy of al sorts of men fitteth that place properly as may appeare by the drift and words of Saint Paule But to the coÌ„teÌ„tious I vse to yeeld thus far that it is spoken of al particular men according to the effect towards all vocation but not according to efficacie As for our wrighters none of them would endure much lesse desire that an indefinite might be substituted in place of an vniversall Your coockow song of contradictory wils is broken of by an answere of vniversals For there is no contradiction in this God will that al which beleeue should bee saved and that none which beleeue not should be saved Againe you do ill to confound the commandement pertaining to all men that all shoulde come vnto Christ with the promise for Christ wil ease not al men but al which come vnto him And therfore as the excludeth none no not the reprobate such as perish from the commaÌ„dement so likewise he excludeth froÌ„ the promise none which come vnto him that is which beleeue in him At odious is your exprobation of respect of persons That may be committed when a thing is given of debt or duty not when it is given of free mercy as God giveth He is rich to all yet not giving the same giftes and benefits to all because in his most spacious pallace hee will haue variety of furniture But whereas the Apostle in this place speaketh principally of eternal riches you spightfully omit what he addeth Calling vpon him Wil you know vpon what ground we acknowledg two sortes of election I will shew you three sortes in scripture First God chose the people of Israel to be his church SecoÌ„dly Christ chose the twelue Apostles to spread the Gospell abroad in the world thirdly he chose not al of either of these to eternall life because amongst the Israelits many were called but feaw chosen amonst the Apostles one was a Deuil But he knew whom he had chosen I meane to eternall life and not only to the Apostleship wherevnto also he chose Iudas So there are three sorts of vocation or calling first to the visible church whereof it is saide manie are called secondlie to the church of Saints which calling is internall and effectuall which Paule nameth according vnto his purpose vz. of saving those which are called thirdly to some certaine charge or dutie in this life so my vocation is to labour in this schoole The will of God named will of revelation and good-pleasure the Schoole-men haue well distinguished not as contrary or two wils but one wil and that partly manifested and partly coÌ„cealed partly proving and partly efficient which are thinges agreeable to the nature of God Eightly you conclude with a grosse and pestilent cavil that the doctrine of final perseueranâ—e maketh men presumptuous but do you call it presumption to beleeue eternall life You deale too contumeliously with the holy spirit and too heynous is this ingratitude for
so great a benefiâ— which God through Christ in this life bestowed on vs namely the certaintie of our saluation purchased for vs by Christ which is the summe and foundation of our comforte and religion For what comforte were it to know that indeed Christ did ones purchase saluation for vs but everie moment it is a thousand waies subiect to be lost we must therefore know that our life is with Christ in God and there as safely kept as is the life of Christ him-selfe reigning in heauen This is a thousand times saide in scripture Read Melancthon vpon the 7. ca. of Mat. in the place aboue cited Read the 5. and 8. chapt to the Rom. I see you doe not put difference betweene securitie of the spirit of the flesh and that you stagger even in the verie grounds of Christianity if in heart you maintaine this tedious opinions If it be so I am verie sorrie for you and doe exhorte you to read the scriptures diligently That also is a meere cavill that we should saie the elect cannot forgoe the holie spirit Nay they often loose manie giâ—es of the same spirit but recouer them againe by repentance For they do not quite revolt from God and become professed enimies of the truth that is they sinne not against the holy Ghost nor so fal that finally they perseuere in their errours against the foundatioÌ„ and in their sinnes against conscience Neyther doth this comforte make men secure because it concerneth them onely which haue a purpose to beware of falling abhor nothing more then offending God there is therefore a manifest contradiction in that diuelish scoffe of the wicked which say If I be elected I wil do what pleaseth me because it shal not hurt me For God will haue vs be sure that we are elected but this we can not do without faith and repentance All thinges worke for the best trew vnto them that loue God There is no condemnation to them which walke according to the spiritâ— These two ioyned togeather exclude securitie stirre vs vp to cheerefulnesse and alacritie to runne our race according to the commaundement make your election certaine On the other side they sleep securely in their sins which dreame that it is in their owne handes to take and lay aside repentance whensoeuer and as often as they list and play with GOD at their pleasure But say you I woulde faine shifte of this triall wherevnto the certainetie of saluation doeth call That is it the Divell woulde haue Those sayings Matthew the two and twentith and tenth Hee vvhich continueth to the ende c Revelations the second and tenth To him that overcommeth I vvill giue a crowne c. Doe not derogate from the certaintie of saluation but are exhortations wherby God vpholdeth vs in that certainetie stirring vp in vs a desire of godlinesse and hatred of sinne The like slaunder it is when you say that vvee teach men to iudge of election a priore or by the cause Eyther malitiously they dissemble our opinion or else they vnderstande neither themselues nor vs. VVee iudge by the effect that is by faith and repentaunce of the cause that is of election But to iudge thus is to iudge a posteriors that is by the effect That wee ought not to determine of any before the ende of his life whether hee shall bee saued or no if you meane it of others you say well if of our selues or of euerie mans ovvne conscience and certainetie in himselfe it is a detestable wicked diuelish and blasphemous sayings overthrowinge the whole foundation and grouÌ„dworke of saluation Hee that taught you this taught you a doctrine of diuels though he were an angell from heauen But I will tell you an other lesson except you be certaine before the end of this life whether you shall be heire of eternall life you shall neuer so be after this life For faith in this veâ—â—e certainetie which is the beginning of eternall life this all must haue in this life vvhich looke for that other life If you haue thought on the nature and definition of hope that it is a sure and certaine expectation of eternall life you should haue found no such thing there My hart doth stand on end to think of your blasphemy I would not for an hundred thousand worlds be so seperated from Christ as to be vncertaine whether I were his or noe These are heathenish blasphemes the verie entrance of hell Wherefore you do well to confirme it with testimonies of the heathen for these thinges refarre wide of the worde of God Why doe you so coâ—rupt the wordes of scripture wresting them from a â—onne like to a seruile feare what mystere what blindnesse is it for a man to boast of vniuersall promises and not to sifte himselfe and trie whether he be of their nomber of whom the promises speak This is in deede to bring in amongst men carnall security and a shadow of faith which in the conflâ—ct driueth vs head-long into desperation I do not thâ—nke Luther Melancthon taught any maÌ„ so to babble and fome out these vniuersall promises But the carrier calles for my letters and I haue to my great paines spent the whole night in wrighting these lines Farewell Let me entreat you to provoke me no more with such disputations Fare-well hartily this 2 of september 1573. OF THE CAVSE OF SINNE Parte of a letter of Vrsinus to his friend concerning the cause of sinne ONe terrible bug-beare they haue of the cause of sinne all the rest is foolish and not worthy the aunswearing But even that also is a childish fallacie of accident For by accident that is through defect fault and error of the will of the Divel or man sin commeth to bee that worke which God by will most iust most agreeable to his nature the Law wil haue done permitting in the mean time the sins of the creature that is not so correcting directing it that it may do iustly togither with God doing iustly or els while he doth not enlighten it with the knowledge of his will or doth not so turne it by his spirit that it may doe that which it doth for obedience sake to the revealed will of God So that God ever doth well both by those that are good and also by those that are evill But the creature doth well togither with God in that goodnes wherein it is created preserved or therevnto againe restored by God The good therfore which it doth is the work of God which himselfe doth will and effect the evill which it doth is froÌ„ it selfe Now this euill is not done but permitted by God whiles he doth not cause the will of the creature to become good and to do good togeather with God doing good For the same worke in respect of diuerse causes is both good euil mutable immutable contingent free as the causes them-selues are diuerse which concuâ—â—e in producing therof Hee which
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
signifie that in scripture we are taught that GOD promiseth or performeth vnto menne either before or since the manifestation of Christ in the flesh and what he requireth againe of them and for what cause 9. Which also the scripture intendeth professing to teach Christ 10. For whatsoeuer is therin deliuered eyther it pertayneth to the trew knowledge of Christs person or his office 11. The differences betweene the doctrine delivered in scripture and the religions of other sectes are these First in the doctrine of the trew church is taught the whole Gospell of Christ but other religions either knowe it not at all or to their owne errours ioyne some part thereof whose vse they neyther know nor conceaue 12. Secondly in the doctrine of the Prophets Apostles is delivered the whole lawe of God that rightely vnderstoode other religions cutt of the cheife points therof namely the trew knowledge and worship of God or the first table of the commaundements and the internall and spirituall obedience of the second table retaininge onelie a parte therof namelie the precepts of Disciplines or externall and civill duties towardes men 13. But though even they also doe boast and glorie of the trew God and his worship yet doe they erre from him for 3 causes First because naturall testimonies are not sufficient to the knowledge of the trew God Secondly because vnto theÌ„ men ioyne many errors of their owne Thirâ—ly because for want of the light of Gods worde they vnderstaÌ„d not even those thinges which in word they truely professe but corrupt them with an evill interpretation 14. Either they commaund onely so much touching affâ—ections and inclinations disagreeing with the secoÌ„d table as may serue to bridle them which is but a parte of this doctrine or they doe accuse and condemne all or els they doe not so much accuse and condemne them as doth the doctrine of the church 15. Other sectes admit approue some things against the externall obedience of the second table God by his iust iudgment giuing them over into a reprobate sense 16 We pronouÌ„ce the doctrine of holy scripture to be true not for the authority of the church but because we know it was delivered vnto vs by God 17 That it is from God we know by testimonie of the holy Ghost in the hearts of the godly by our deliuerance from sinne and death whereof this only religion doth assure vs by the puritie integritie of the lawe which is founde onely in the church by the prophecies and the fulfilling therof by miracles proper only to the church by the antiquitie of this late vpstarte newnesse of others by the consent and agreement of everie parte in this doctrine and the disagreement in others by the hatred of Satan and all the wicked against this doctrine by the miraculouse preseruation defence therof against the Diuell and the worlde by the punnishmentes inflicted vpon the enemies therof by the constancie of martyrs and confessors who had sure comforte euen in death by their holy life by whom it was deliuered and spread abroade 18. No opinion of God or his will and worship must be receaued which is not set downe in scripture we must so faâ— giue credit to other doctors of the church as they confirme their doctrine out of the prophets and apostles 19. This is not only proued by testimonie of holie scripture whereby we are commaunded in cases of religion to depende on it alone but also by the nature definition of faith and the worship of God both which must needes be grounded on Gods worde also by the perfectioÌ„ of this propheticall apostolicall doctrine and by the diverse callings of Prophets apostles other doctors teachers of the church 3. OF THE CERTAINETIE AND AVTHORITIE OF HOLIE SCRIPTVRE 1. It is certaine that onely this doctrine of religion which is coÌ„teined in the bookes of the prophets apostles is deliuered by God himselfe doth not only nor principally relye vpon the authoritie of the church but most especially vpon the testimonie of God the scripture it selfe 2. The first and principall argument wherby this authoritie of holy scripture is established amoÌ„gst vs is the witnesse of Gods holy spirit in the hearts of the faithfull 3. This witnes as it is peculiar to the godly so it only causeth vs in true faith to embrace the doctrine of the prophets apostles all the rest may be vnderstood even of them which are not regenerate and do indeed conuince or forceablie perswade vs of the truth of this doctrine but except we haue also this witnesse of the spirite they can neuer moue our mindes to embrace and giue credit to them 4. The seconde argument is because this doctrine only sheweth men the causes of evill deliuerrance from sinne death agreeing with the perfect iustice and goodnes of God and also satisfying our consciences 5 The third because only the doctrine of the prophets and Apostles retaineth Gods law entire pure but all other Religions frame vnto theÌ„selues Gods and their worship without any authoritie from God and approue many things contrary to the law naturally knowne vnto vs. 6 The fourth because history and experience doth witnesse that the eveÌ„t hath answered those predictions which haue beene heere and there set downe in scripture 7 The fift is the miracles added to this doctrine 8 The sixt antiquity because this religion vvaâ— the first and hath continued the same from the beginning of the world vntill this day 9 The seventh the consent and agreement of all parts of this doctrine betweene themselues which is not in other religions 10 The eighth is the hatred of Satan and all the wicked against this doctrine 11 The ninth is Gods preservation and defence of this doctrine against all his enemies 12 The tenth the punishment of such enemies as persecute or corrupt this doctrine 13 The eleventh the constancy of Martyrs and confessors Tertullian The bloud of Martyrs is the seed of the church The Martyrs of the church differ from othersâ— in multitude 2 in alacrity cheerefulnesse in vndergoing dangers death it selfe 3 the defenders of wicked doctrine suffer when they are convicted of errors but the godlie are by tyrannicall force carried awaie to punishment 14 The twelfth their holinesse of life by whom it was delivered and spread abroad farre exceeding the vertues of heathen men and such as followed other religions 15 Seeing therefore this only doctrine of religion is true and Divine no opinion can binde our consciences to beliefe or obedience which is not established by testimonies of holy scripture rightly vnderstood but no opinion disagreeing therewithall is to be so much as receiued OF GOD AND THE TRVE KNOWledge of him 1 MAn being destitute of the true knowledge of God is most vnhappy 2 It is no true knowledge of God which agreeeth not with Gods own opening of himselfe nor is ioined with true loue and feare of God 3
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
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
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
farther say if all this was not enough but that the innocent man must daily punnish himselfe for he did seuerely chastize his bodie to bring it to subiectiō vnto Christ It is incredible how carefull and religious hee was not to be wiser thē in sobrietie was fit for him he did ever captivate vnto Christ that naturall wisedome wherin he excelled he neuer durst determine anie thinge but out of the plaine and knowne worde of God he would avouch nothinge but what he had receaved by most sure faith of the holy Ghost lastely he was alwaies of this minde that nothinge was to be altered from the common receaued customes and opinions except the vnresistable veritie of Gods worde did both commaund and force But that he might with more certaintie compasse all these things he was exactelie skilled in the tongues a most necessarie instrument amongst others for a true diuine and these he had alwaies readie and vsed them wheresoeuer was neede with passinge dexteritie and wisedome A man for iudgment most profūd for prouidence wise cunning to devise quicke to invent laborious to search sharpe to discusse readie to perceaue in deliueringe a truth most faithfull in refellinge a falshoode most powerfull farre from uanitie diligent in all he vndertooke armed at all points with the complete harnesse of a true Diuine a stronge repeller of falshoode an invincible fortresse of defence for veritie This man worthy audience by profession a diuine indeed a champion of Christ haue we lost wee haue I say lost by the will of God this earnest maintainer of Gods truth this victorious aduersarie of Satan this faithfull touchstone aud rebuke of the fraudes and sophismes which he vseth to plot and devise this valorous vanquisher and destroyer of heresies we haue seene taken from amonge vs and we all lament this most heavie plague and greivous wounde inflicted on vs and the whole church of Christ But whether do I wāder Doe you not now perceaue noble and excellēt auditors that by degrees I am fallen to the second point whereof I purposed to speake For hitherto I haue giuen you to vnderstand that this our Doctor was a rare man for excellencie of wit learninge trust and skill in matters of religion the learnedst among divines and most divine amonge the learned Now it followeth necessarily that I speake somwhat of that second parte which I proposed that so to this theorie and knowledge I may ioyne his vertuous life and practize The manner hereof was this he was an other iust Zacharie before God and laboured with all his might to ioyne innocencie of life to those excellent giftes of witt bestowed on him by nature arte ane the heauenlie grace of God I call you to witnesse that haue conuersed with the man openly and familiarlie Whatsoeuer he had of nature did hee not after he had faithfully bettered it by liberall artes and profited it by grace infused from heauen imploy it wholie to the studie and dutie of pietie charitie and humanitie Some perchaunce will thinke it incredible some enuiouselie spoken yet I must needes say it I thinke this age hath bred verie few whose studious part and dutiful minde might be compared with this mans hearte and minde Which I speake not because I woulde flatter him for whie should I flatter the dead nor that I yeeld too much to our freindship and familiaritie for it was a greife to me that I was almost alwaies absent from so worthie a man and now to be cutt of from all hope of acquaintance with him which I haue so much wished this is that which grieueth me most of all I speake the truth that which in cōscience I thinke I haue obserued in this mā so much diligence of studie and so much gratiousnes of curtesie faire behavior as can very hardly be matched must lesse bettered by any mā And how might this be known beeaus in pietie charitie and curtesie he satisfied al other men but never could satisfie himselfe But who I pray is there that can witnes thus much nay who is there that cannot witnes it if he haue but heard the name of Vrsinus heard it say I nay I call thē to witnesse which know not so much as his name There haue beene manie in our memorie which haue most greedilie gathered the most sweete wholsome fruite of his labours as from a tree vnknowne haue togeather with vs thirsted after the water poured from his river and bowells by Christ It were to long to confirme these thinges by examples testimonies and arguments perhappes to some of you vnprofitable to others teadious But out of manie I will make choice only of som feaw frō his plentifull panterie stor-house furnish you out a frugal thriftie bāquet His first rudimēts of religion he had learned of a child which is a great matter In proces of time he encreased furthered thē most aboūdātly which is more But the greatst matter most memorable of al the rest is that whē he was aged if a man of years may be termed aged at which years it pleased God to take away and extinuish that light shining to the testimonie of that true light but being I say aged he as much confirmed that his studie of godlinesse and religion as when he did most Lastly at all times that I may if it be possible conclude al in a word without measure or end he was so carried away with desire of godlinesse and reverence of his maker and did so burie himselfe therein that from the principles of wisdome proceeding every daie very much forvvard he in the end attained that perfection wherwith the most righteous God hath now crowned him And though himselfe procured vsed no other sufficient witnesses of these his most holy endevours which God very well knew and approued besides that great searcher of harts God our Lord Iesus Christ whom he serued in spirit yet am I able to alleadge two most evident proofes thereof namely his faithful praiers sacred meditations But then will some man say did this Vrsinus whō you cōmend vse to cal witnesses about him when he wēt to praier did he offer himselfe to the view hearing of others as if he had beene on a theater and not in his closet no truely That most simple man one far from al shew of this humaine vanitie affectiō of vaine glory thought it alwaies sufficient to be seene in secret by his father which seeth in secret vvas verie warie in beeing seene of others confirmed himselfe by Christiā praier did not vaunt himselfe by pharisaicall boasting Do I then guesse and speake by coniecture nor so but avouch it vpon certaine knowledge For such indeede was this man of God most carefull of the truth the church the afflicted brethren al mē wholie bent to faithful praier whereby like another Iosue conversing night day in the light of heavenlie things he did with feruent praier saue and defend
idle word out of his mouth all things did streāe frō him so exquisit levelled weighed premeditated What should I speake of his publique discourses his excellēt sermōs first preached by him at Heidelberg were in admiration with all men the variety multiplicity of learning which he vsed in his lectures did refine adorne better make fruitfull the wits of many vvhich now in all parts of the Christian vvorld plant sovv water the garden and fielde of God which build vp the house of the liuing God and lastlie which by their labours of imitatiō do represent this their faithfull maister as it vvere reviued by them recalled frō death Nay his ordinary table which he vsed in the house of wisdome vvas so spread vvith varietie of flowers sweet fruits of that more sacred sort of philosophie so stored with provision new old that it might wel seeme not a table of vulgar philosophie but a sāctuarie of celestial wisdōe There the voice of scripture resounded which is the only messenger and interpreter of vvisdome there vvere her foster-children honesty and modestie and to vse the words of Eustathius in Macrobius with sobriety godlines There was variety of historie natural and morall there sate by all the sciences and one after an other interposing did by entercourse breath louely liuely freshnes into the whole assembly If any mā wil reckon these among his discourses he may for me but I knovve these were ful iust lectures adorned with notes of al sciences beautified with admirable graces And these ar the great vertues of his discourses But who wil not marvel that al these vertues shoulde dailie be polished adorned by wrighting that most excellēt ready maker master of eloquēt discourse For this mirror of mē tooke pleasure to feed the fluencie not only of his tōgue but also of his wit by wrighting which is a thing that Tullie cōmādeth cōmēdeth to as many as desire to excel in speakīg teaching Therfore al his lectures cōmētaties observatiōs notes were wrightē so that frō his own writings he had cōtinuall helpes both for his owne memory also for others directiō But amōgst all these writings I maruell at nothing more thē that he could steale so much vacāt time frō thē as to answere to many those verie weighty questions He opened the vnderstāding of things freely gaue coūsaile to such as requested his advise thē was he most dutiful whē he was supposed to think of nothing lesse thē dutie This the learned vnlearned the poore rich neighbors strāgers friends enemies cā verie wel witnes none of al which cā iustly complaine that he was either not regarded of him or not satisfied by him He endevored so curteously gētlie faithfully to doe good to all that he might win al ioine thē to his L. Christ But some mā wil say these are priuate matters where are those publike proofes of his piety charity these thinges are so opēly witnessed proued that they are indeede cleerer thē the cleere sun-shine at noone-day For those elegāt wrightings heretofore we haue seene at Heidelberg came most out of this store house those which here I say here 5. yeares since vvere spred amōgst vs were al wrightē by the same hād and that hand which here hee guided by his skill God hath now possessed there with vndoubted rest Tell mee thou vpstarte Eutyches what didst thou ever feele more heavy then this hand except the hand of God which doth vex persecute excruciate torment pursue them What Belleraphon did more strongly beate downe thy Chimaera what Hercules thy Hydra Who did ever more couragiouslie confound that thy Cerberian monster of Vbiquitie But that I may not long dwell on a matter vulgar and trivial thou Sarmatian Arius shalt not escape the hand of this heroike chāpion though issuing from vs. This same is he that hath provided filed polished sharpned and fitted vnto vs armour prepared for the destructiō of thy impious opiniō of whose force I haue thought good to fore-warne thee that thou maiest now at length begin to looke backe to God reverētly feare the eternal son of the eternal God which is was and shal be one together with the father for ever and ever which if thou wilt not doe vnderstand then that there is denounced from this mā eviction of thy blasphemie and from God thy downefall ruine and destruction What trust thē vvhat diligence shall we thinke was in this sweet and sacred soule who suffred no hower no moment of the day to passe without some profit The proofes of pietie charitie consist especiallie in these 2. causes first in maintaining true doctrine secondlie in assailing and suppressing that which is false Who thē is there that can addict himselfe more religiouslie learnedlie fitlie presselie vehementlie faithfullie diligentlie stoutlie to true and sound doctrine then he hath done To speak somwhat of his curtesie what greater favor could he do then that whereof before I spake vvhich was his diligence in vnfolding questions and giving advise Which in this man was ever so elaborate that he cleered all doubts most evidently discouered all sophismes most subtilly readilie with passing dexterity and agility not with the words of humane wisedome but by the power of the holy spirit Why thē should any heere obiect that he was a man of churlish and surly disposition In deed as they which are paineful in their studies are somewhat surly to such idle and slouthful children as delight more in childish sportes then manly studies so they that are most diligent are somewhat way warde to men of vanity For to my selfe and other good men that knew him no man was more curteous and affable And if at any time he made it a religiō to stir from any matter which he busily intended I likewise made it as great a religion to cal him away frō it because I would presuppose that either he was very busie or not very wel In my occasions of busines saith Tullie I am very doubtful when having begunne any thing I am called to some other matter neither can I so easilie conioine things interrupted as finish them once purposed Touching health there is none so foolish but if he doe not beleeue me may learne as much by nature experience Wherefore he is but a drone that will be troublesome to a busie bee and he too vnciuil foolish importune vvhich takes such harmeful diligence for a duty Of this sort there are many so foolish and iniurious to good men that they scarce accōpt them men vnlesse they will every waie be as foolish as themselues What shall I here shew that I often see verie greate men complaine of this matter that they are sodainlie called awaie frō those studies that are sacred weightie and required of their place and compelled against their willes to spend most of their time in trifles idle discourses
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