teaching 1 Cor. 3.2 thus he saith I have fed you with milk and not with meat for hitherto ye were not able to beare it nor yet now are ye able 5. Motive that alwaies in the Church there hath bin such a summe of doctrine for ye are yet carnall From the first beginning of the Church there hath bin extant in it some such ground of doctrine well known publikely and for it's briefnesse and plainnesse easie to be understood reserved for posterity As together with the increase of mankind God himself proceeded on with his own mouth to deliver more summary doctrines either of the law as he began in these words If thou doest well Gen. 4.7 shalt thou not be accepted Or of the Gospel as at first in these words The seed of the woman shall bruise the Serpents head Gen. 3.15 Likewise after both the promise and the Decalogue was repeated to Abraham At last the Creeds and such summary doctrines as were dispersed here and there in the writings of the Apostles were fitted into a meet form of Confession to be divine informations for all degrees of age And indeed this our accustomed manner of instructing which we call Catechisme hath bin anciently used both in the Jewish and in the Apostolicall Church as doth appeare by the Apostle Paul Rom. 2.18 where he calleth the Jewes those that from their tender yeares had bin instructed or catechised out of the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And Gal. 6.6 Let him that is taught in the word or catechised in the word communicate to him that instructeth or catechiseth in all good things So Luke 1.4 That thou mightest know the certainty of those things wherein thou hast bin instructed or câ—â—â—â—hised Because these testimonies are to be preferred before all other I dâ—edâ—u recite the example of the Church that was in the ensuing times next after the Apostles being a thing publikly known by histories I rather adde this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That if the now present Church surviving hath till now kept this forme of instruction brought into the world with so long continuance 6. Motive the dangers and heresies of the last times not by mans device but by the divine providence then in this doting old age of the world wherin the Church doth daily more and more languish thicker darknes day by day over-cloudeth it we had need for to sharpen all our diligence of preserving and propagating this doctrine rather than any whit to grow remisse For this is the age of which our Saviour speaketh Mat. 24.23 Then if any man shall say unto you Lo here is Christ or there beleeve it not for there shall arise false Christs and false Prophets and shall shew great signes and wonders insomuch as if it were possible they shall deceive the very Elect. And largely doth Saint Paul speak of this matter 1 Tim. 4. and 2 Tim. 3. These predictions of the calamities of these last times were written not only for our consolation and confirmation but also for exhortation of us to arme our selves to watch against and prevent errours for so our Saviour begins that his prophecie Take heed that no man deceive you We thinke it necessary therefore that not only they that come into the place of teaching Mat. 24.3 but also all that love their owne salvation should have fixed in their hearts the sound positions concerning every part of christian religion and on the other side to the utmost that every man is able to be well fenced against the contrary errors and that all they to whom the office of instructing and governing is committed should with great care teach or cause to be taught those that are committed to their charge unless they as curats negligent unfaithfull in their duty had rather answer for their perdition And indeed the desire of your parents in this respect is to be commended that they will have the summe of godlines to be propounded to and inculcated into you not only at home and in the Church but also in the schools For they well perceived what great ignorance ensued and how great an hint opportunity was given to the Divel of detaining men in that ignorance when once the primitive custome of the Church of hearing and teaching the Catechists was lost and in the room thereof succeeded that silly and foolish dumb shew of Popish confirmation And they now see that the same things or worse than these are now to be feared unlesse God out of his singular mercy looke upon us than the which danger as scarce any thing can bring greater heavines to all godly persons so contrariwise it 's not easie to finde out any thing that may be more desirable and pleasant unto all pious Parents than if they can certainly promise themselves that their children and nephewes shall a while live after them in the same light of divine truth which now is lighted up amongst us Wherefore if we are not without naturall affection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.31 and cruell against those which love us more than themselves let us endeavour to our power that by our negligence we do not destroy their hope nor crosse their prayers But that together with them we may shew our selves thankfull unto God who collecting to himself a perpetual Church out of the dregs of this world hath by the bringing back againe of the sunne of heavenly doctrine so dispelled the dirs ass of the kingdom of Antichrist that any man that will not wilfully in â—his eyes and eares and oppose the known truth may behold and diserne them stripped naked of those divel-deceits which were those faire outsides of which they vauntingly bragged 7 Motive the benefit if we do the punishment if we doe not study this doctrine If we doe these things the Sonne of God will conserve and augment those gifts that he hath bestowed upon us according to his promise To him that hath i. to him that desireth to goe on forward shall be given If we doe contrariwise then will follow upon us that which is threatned in the contrary sentence following from him that hath not shall be taken that which he hath Mat. 25.29 And indeed how the Lord will not endure the contempt of the Gospel revealed both the divine word of God and the continuall history of the world doth proclaim Isa 5.24 Because they have cast away the law of the Lord of hosts despised the word of the holy One of Israel therefore is the anger of the Lord kindled against his people and he hath stretched forth his hand against them and hath smitten them And Amos 5.11 He threatens Behold the daies come saith the Lord God that I will send a famine in the Land not a famine of bread not a thirst for water but of hearing the word of God And they shall wander from sea to sea and from the North even to the East they shall runne
Cor. 3.6 not of the Letter but of the Spirit for the Letter doth kill the Spirit doth quicken some men doe thence gather That we are to heare not what the written word of God soundeth but what the Spirit speaketh by the Church in our hearts Yea there hath growne an opinion heretofore That the Grammaticall and Literall meaning of the Scripture is pernicious except all be transformed into allegories But a manifold Paralogisme in this argument doth easily appeare Two significations of the word Letter if it be considered what the Letter and the Spirit signifieth in Paul for that all the doctrine and knowledge touching God as also the outward observation of the Law in those that are not regenerate is called the Letter by the Apostle and the Spirit signifieth 1. The holy Ghost himselfe Three significations of the word Spirit 2. The true doctrine concerning God when the holy Ghost is of force and efficacy by it 3. Faith and conversion and motions pleasing God being kindled of the holy Ghost through the Word as it appeares by the words going before For for that which here he saith The proofes of both significations Vers 2 3. That he was made of God a Minister not of the Letter but of the Spirit he said before That the Epistle of Christ was ministred by him and written not with inke but with the Spirit of the living God in tables of the heart that is that his preaching was not in vaine but of force and efficacy in the hearts of men the holy Ghost working by it And in like manner he calleth the ceremony without conversion Circumcision in the Letter Rom. 2.27 29. but conversion it selfe Circumcision of the heart in the Spirit Walk in newnesse of Spirit Rom. 7.9 and not in the oldnesse of the Letter that is in true holinesse such as is begun by the Spirit in the regenerate not in the sin and hypocrisie of them who know verily the will of God and make practice also of outward discipline and behaviour but remaine without faith and conversion Wherefore first as the doctrine by the fault of men and not of it selfe 1 Answ The Letter killeth not of it selfe but by an accident remaineth only the Letter so also not of it own nature but because of the corruption of men it killeth that is it terrifieth mens minds with the judgement of God and doth stirre up a murmuring and hatred against God as we are plainly taught by the Apostle Rom. 7.12 13 14. The Law is holy and the Commandement is holy and just and good Was that then which is good made death unto mee God forbid But sin that it might appeare sin wrought death in mee by that which is good that sin might be out of measure sinfull by the commandement For we know that the Law is spirituall but I am carnall sold under sin But the proper effect of the Scripture is to quicken men that is to lighten them with the true knowledge of God and to move them to the love of God 2 Cor. 2.15 As it is said We are unto God the sweet savour of Christ in them that are saved and in them which perish c. Answ It killeth as it is without the Spirit Albeit the Letter that is the doctrine without that spirituall motion killeth yet the operation of the holy Ghost accompanying it when now it is not the Letter but the Spirit and power of God to salvation unto every one that beleeveth it doth not kill but quicken as it is said Thy word quickneth me Wherefore Psal 119. that the Letter kill us not we must not cast away the Scripture but the stubbornnesse of our hearts and desire of God that he would let his doctrine be in us and others not the Letter but the Spirit that is that he would forcibly move our hearts by it and turne them to him Answ The Spirit quickneth agreeing with the Word That it is added that the Spirit quickneth that calleth us not away from the Scripture to other opinions or revelations For that Spirit quickneth which dissenteth not from the Scripture but teacheth and mindeth the same which he hath uttered in the Scripture But that Spirit which leadeth men away from the Scripture it quickneth not but may be said much more truly to kill then the Letter that is not by an accident or externall cause but of it owne nature For the spirit of Antichrist is a lyar and a murtherer and therefore be it accursed unto us Answ The Apostles mis-construed by them They who by the Letter understand either the characters of letters or the proper and literall sense whether it be of the whole Scripture or of those speeches which are allegorically and figuratively spoken and by the Spirit the interpretation of these speeches it is manifest that they swerve far from the mind of Paul both by those things which have been spoken concerning the meaning of Paul and also because not only every sentence of Scripture whether it be proper of figurative but also every interpretation of it is and remaineth the killing Letter except the quickning force of the holy Ghost come unto it Wherefore sith that neither for interpretation nor revelation nor authority nor any other pretence it is lawfull leaving the Scripture of the Prophets and Apostles to depart to whatsoever decrees of Religion which are not confirmed by the testimony of the Scripture let us hear it as an Oracle sounding from heaven bringing to the reading thereof not minds fore-stalled neither with opinions conceived either of our owne braines or else-where neither with affections neither with prejudices but the love of God and a desire of knowing the truth So shall it come to passe that both wee shall know the true meaning of the Scripture and by it godlinesse and sure and sound comfort shall be kindled in us and great increase 7. How manifold the course is of teaching and learning the doctrine of the Church THere is a threefold order or there are three parts of the study of Divinity The first is a Catecheticall institution 1 Catechising or a summary and briefe explication of Christian doctrine and the chiefe generall points thereof which is called Catechisme This part is necessary for all men because both the learned and unlearned ought to know the foundation of Religion 2 Handling of Common places The second is an handling of Common places or Common places which containe a larger explication of every point and of hard questions together with their definitions divisions reasons and arguments Poure especiall uses of Schoole Divinity This part properly appertaineth unto the Schooles of Divinity and is necessary The understanding of principall points of divinity That they who are trained up in Schooles and may one day be called to teach in the Church may more easily and fully understand the whole body of Divinity For as in other Arts and
the will of God of set purpose doth expresly against the same Or it is a sinne committed of those who wittingly and willingly sinne as David wittingly committed adultery and murder contrary to the Law Sin not against the conscience Sin not against the conscience is that which we either not willing or not witting commit or which is indeed acknowledged to be sinne and is lamented of by the offender but cannot perfectly be avoided in this life such as is Originall sin and many sins of omission ignorance and infirmity For we omit many good things and commit evill being suddenly overcome and overtaken by infirmities as Peter of infirmity in imminent danger is overcome and denieth Christ wittingly indeed but not willingly therefore hee weepeth bitterly and loseth not utterly his faith according to Christs promise I have prayed for thee that thy faith faile not It was not reigning sin Luk. 22.32 much lesse the sin against the holy Ghost because he loved Christ no lesse when he denied him then when he bewailed his offence though that affection did not at that time for feare of imminent danger shew it selfe Such sin Paul acknowledgeth in himselfe and lamenteth it I doe not the good which I would but the evill which I would not Rom. 9.1 that doe I c. His blasphemy also and persecution and violence against the Church was a sin of ignorance For I did it ignorantly saith he therefore God had mercy on me 1 Tim. 1.13 This third division of sin and the definition of both sins Christ hath expresly delivered saying The servant that knew his Masters will and prepared not himselfe The proofe of this division of sin neither did according to his will shall be beaten with many stripes but hee that knew it not and yet did commit things worthy of stripes shall be beaten with few stripes Luk. 12.47 The fourth division of sin THere is sinne unpardonable or a sinne against the holy Ghost or a sin unto death What unpardonable sin or sin against the holy Ghost is There is also sinne pardonable or not against the holy Ghost or not unto death This distinction is deduced out of Matthew 12.31 Mark 3.29 1 John 5.16 Sinne unpardonable or sinne against the holy Ghost and unto death is a deniall and oppugning of the knowne truth of God and his will and workes of which mens consciences and minds are fully ascertained and convicted by the testimony of the holy Ghost not of feare or infirmity but of set purpose and hatred of the truth and of a despitefull malicious stomacke conceived against the same which sinne whosoever commit they are punished of God with a perpetuall blindnesse Perpetuall blindnesse an effect of it Why it is called unpardonable that they can never returne to God by true repentance in this life and by consequent can obtain no pardon It is called unpardonable not that by the grievousness thereof it exceedeth the worth of Christs merit but because he who offendeth herein is punished with sinfull blindnesse and hath not the gift of repentance For because it is a peculiar kind of sin a peculiar kind of punishment is also inflicted thereon namely finall blindnesse and impenitencie And without repentance Mat. 12.32 Mar. 3.29 there is no remission Whosoever shall speak against the holy Ghost it shall not be forgiven him neither in this world nor in the world to come And Whosoever blasphemeth against the holy Ghost shall never have forgivenesse but is culpable of eternall damnation Why it is called thy sin against the holy Ghost It is called sinne against the holy Ghost not as if the holy Ghost might be offended by any man and not the Father also and the Son but by an eminent significancy of speech because it is in a speciall manner committed against the holy Ghost that is against his proper and immediate office or operation which is the enlightning of their minds Why it is called a sin unto death 1 John 5.16 It is called sin unto death by John not that this alone is mortall or deserveth death but by an emphaticall significancy of speech because it especially deserveth death and all they who commit this sin assuredly die therein because none of them repenteth of it Therefore John will that we pray not for it because forsooth in vaine the remission thereof is craved at Gods hands The Scripture elsewhere speaketh of this sin as Hebr. 6.4 5 6 7 8. chapt 10.26 27 28 29. and Tit. 3.10 11. Certaine Rules to be observed touching the sin against the holy Ghost It is not in every reprobate The sin against the holy Ghost is not found in every reprobate person but in those only who are lightned by the holy Ghost and convicted in conscience of the truth as Saul Judas c. Object Every unpardonable sin is a sin against the holy Ghost because Christ saith The difference between other sins pardoned and this sin against the holy Ghost that the sin against the holy Ghost is unpardonable but finall perseverance in whatsoever sin without repentance is remitted to no man And therefore it is a sinne against the holy Ghost and by a consequent all that perish sinne against the holy Ghost Answ The ambiguity of unpardonable sin maketh foure terms in this Syllogism For in the Major it signifieth that kind of sinne which is never remitted to any because whosoever commit it whether at the end or before the end of their life they persevere in it even to the end without repentance But in the Minor it signifieth not a certaine kind of sinne but all their sinnes who repent not which indeed are not remitted to them because they persevere in them to the end without repentance and they are unpardonable not before the end but in the very end of their life yet are they remitted to others who persevere not in them but repent For perseverance in sin is nothing else then the sinnes themselves which are continued unto the end and therefore this is the meaning of the Minor Sins in which men persevere without repentance unto the end are not pardoned them who persevere in them but now all men doe not persevere in them as they persevere in the sin against the holy Ghost even whosoever once fall into it And Christ in this speech sheweth not for what sins men are punished with everlasting death For it is certaine that it befalleth for all sinnes of which men repent not but he sheweth what sinnes are such as whosoever doe commit them they doe never repent This he affirmeth of no kind of sin but onely of blasphemy against the holy Ghost It is not every Reigning sin Every sin against the holy Ghost is Reigning sin and sin against conscience but not contrariwise every Reigning sin sin against the holy Ghost For it may fall out that some man either ignorantly or else wittingly and willingly may patronize some errours
commandement or they are not done to that end principally as thereby to doe and execute the known will of God The reason thereof is certain and expresse in the Scriptures because the will of God revealed in his word is the only and surest rule of goodnesse and rightnesse in the creatures Wherefore if those motions and actions accord to the will of God they are in themselves good and pleasing to God but those actions which disagree from his will are in themselves sins which God abhorreth and punisheth Whatseever is not of faith is sinne that is Rom. 14.23 whatsoever resteth not on the certain commandement of God neither is done to that end no action evill in it selfe in respect of God as thereby to obey the knowne will of God But the argument on the other side is false if we respect the will of God moving and working all the motions and actions of all creatures The reason is for that God alone by his own nature can will appoint or doe nothing that is unjust whether he worke by the good or by the wicked Because seeing he is most good his will only is the rule of justice and seeing he oweth nothing to any man he cannot to any man be injurious Wherefore to spoyle another against the law and commandement of God is sinne in it selfe and theft But God commanding by an especiall commandement the Israelites to spoyle the Egyptians it was not theft but a worke good in it selfe both in respect of God â—xod 12. â— by this meanes punishing the unjustice of the Egyptians as also of the Israelites doing it to this end that they might obey therein the speciall will and commandement of God which if they had done without this commandement they had committed theft Repl. 2. He that willeth and worketh an action which is in it selfe sin willeth and worketh sins God willeth those things which are sins in themselves in respect of mans will but not in respect of his will God willeth those actions which in themselves are horrible sinnes as are the hainous offences of Absolon the lying of the Prophets the cruelty of the Assyrians making waste of Jury Therefore God willeth and worketh sin Answ The Major is true of one who worketh an action which is sin and disagreeth from the law of God in respect of his will 1 Kin. 22.23 Esav 10. who worketh it and is not true of others but the Assyrians actions and of others finning which God effectually would were sins not in respect of the will of God but of the will of the men themselves sinning For though God would the same thing yet he would it not in the same sort that they But that this answer as also the former may be the better understood may be with greater certainty opposed against the like sophisms which humane reason in great number frowardly wresteth against Gods providence this generall rule is to be observed the truth whereof is manifest and the use great in Philosophy both Naturall and Morall as also in Divinity One and the same worke or action A rale to be observed of good and evill causes of one and the same effect or effect in subject or matter is in consideration manner and forme made most diverse good and bad according to the diversity of the causes both efficient and finall For in consideration and respect of a good cause it is good in respect of a bad cause bad and a good cause is in it self a cause of good by an accident a cause of an evill and bad effect or vice which is inherent and remaining in the effect by reason of a bad and vicious cause concurring in the producing of that effect and contrary a bad and evil cause is in it self a cause of evill but by an accident of good which good is in the effect by reason of a good cause concurring there-with to the producing of that effect Now then whatsoever God doth cannot be but most good and most just seeing both himselfe is most good and hath no scope or ends of his counsels and works but such as are most good alwaies agreeing with his nature and Law namely his glory and the safety and salvation of his chosen But the creatures action is then good when both themselves are good and have a good end proposed unto them of their action which end they have when as they execute the commandement of God either generall or specialls being moved by the cogitation of his commandement whether they have or have not any knowledge of the counsell and purpose of God why he commandeth this or that thing to be done And the action of creatures is evill when hoth themselves are evill as also when being forsaken and not corrected by God they doe a thing without his commandement or not to that end as thereby to obey him Wherefore that worke the working and doing whereof is ascribed by the Scripture both to God and to a corrupt and evill creature must needs be good in respect of God and evill in respect of the creature neither what is evill in that worke may be attributed to God neither what is good unto the corrupt creature but by an accident So the afflicting or wasting of the Jewes was in subject and matter one and the same worke which both God would ordayned and wrought and the Assyrians executed yet in consideration and respect it was not the same but most diverse For in respect of God purposing by this meanes to punish the sins of the Jewes it was the power and most holy worke of God in respect of the Assyrians who were both wicked cruell ravenous and bent not upon the will of God which they were ignorant of but on the fulfilling of their whole rapacity and hatred against the law of God it was wicked robbery the proper work of the Assyrians as it is expresly shewed Esay 10.7 which God neither would nor intended nor wrought in the Assyrians Wherefore neither the proper worke of the Assyrians can be attributed to God nor the proper worke of God unto the Assyrians but by an accident because namely in one and the same losse and waste which God brought upon the Jewes by the Assyrians the unjust worke of the Assyrians did by an accident concurre with the most just worke of God Even as a Judge is not therefore made a thiefe nor a thiefe made a Judge because a just Judge putteth to death a robber by an evill executioner and a thiefe but one and the same slaughter is a just punishment in respect of the Judge and murther in respect of the executioner being a thiefe So a Captaine lawfully waging warre and laying waste the country of his enemies doth well but the wicked souldiers who fulfill therein and follow their owne lusts sinne So God afflicting Job thereby to try him doth justly Sathaâ— and the Caldeans spoyling and vexing him for to fulfill their owne lusts and to destroy him doe wickedly
is the victory that overcometh the world even our faith Four Difference between Christs kingdom ours There is notwithstanding a difference between the kingdom of Christ and ours For 1. The kingdom is hereditary unto Christ For he is the naturall Son and therefore by nature King but ours is by right of adoption Christ as the naturall Son is ruler over his house heire of all things We are by and for him Heb. 3.6 1.2 the adopted sons of God 2. He alone by full right is King over all creatures simply but especially over the whole Church of the holy Angels and men But we neither are nor ever shall be the Kings and head of the Angels and the Church but only over other creatures which are compelled to serve us we are Lords heaven earth and all things shall serve us we shall be adorned with glory majesty and no common excellency of gifts but with the highest prerogative over all wicked men and divels whom we shall judge subscribing and yeelding our consents to the Soveraigne judgment of Christ in condemning and destroying them Ye shall sit upon twelve seats Mat. 19.28 judging the twelve tribes of Israel 3. He conquereth his enemies by his own power we in him and by him that is by his grace and assistance Be of good comfort I have overcome the world John 16.33 4. He alone ruleth the Church with the scepter of his spirit and word moving our hearts and restoring in us the lost image of God we are ministers and administrators of the outward word and rites we cannot give the holy Ghost as I baptise you with water Mat. 3.10 1 Cor. 3 5. but he that cometh after me he shall baptise you with the holy Ghost and with fire Who is Paul then and who is Apollos but the ministers c. The summe of all is In the old testament were Prophets Priests and Kings typicall What it is to beleeve in Christ Christ is those three in signification and in truth we by participation from him Wherefore great is the use of this doctrine 1. Vnto consolation Fot to beleeve in Christ is not only to know that Jesus is the anointed that is the chief Prophet Priest and Kings but to be perswaded that he is such also unto me and that I being engraffed into him by faith as a member into the head am daily sustained governed and quickned by him and that he maketh me also partaker of his unction or annointing that by the working of the holy Ghost I may also be a Prophet a Priest and a King This is the unspeakable advancement and dignity of Christians 2. Vnto exhortation For whereas we are all Prophets and Doctors appointed by God therefore we are to confesse and celebrate his name whereas we are all Priests it is our duty to offer up our selves unto him as a lively sacrifice of praise and thankfulnesse whereas we are all Kings it behooveth us to fight and war manfully aginst sin the world and the Divel that at length we may beare rule over all our enemies being adorned with everlasting blisse and glory ON THE 13. SABBATH Quest 33. For what cause is Christ called the only begotten Son of God when wee also are the sons of God Ans Because Christ alone is the co-eternall and naturall Son of the eternall Father a Ioh. 1.14 Hâ—bt 1.1 2. John 3.16 1 Joh. 4.9 Rom. 8.32 and we are but sonnes adopted of the Father by grace for his sake b Rom. 8.16 John 1.12 Gal. 4.6 Ephes 1.5 6. The Explication UNder this question the Common place touching the God-head of the Son is contained Out of the words of the question an objection may be thus collected Hee which is the onely begotten Son hath no brethren but Christ hath brethren for even we also are the Sons of God Therefort he is not the onely begotten Son of God Answ For answer hereunto wee must put a distinction and difference between Christs and our manner of being Sons Christ is the onely begotten Son the naturall and proper Son of God Wee are the sons of God adopted of the Father by grace through Christ For further evidence in illustrating this point we are to explain in briefe who are called sons and how many waies this name is used and this being done to examine who are and are called the sons of God All sons are either born sons or adopted sons Divers sorts of sons Sons that are borne sons are they who begin at one and the same time both to be and to be sonnes and these are either sons borne of Parents or sons borne by grace Sonnes borne of Parents are properly called naturall sonnes to whom the essence and nature of their Parents is communicated and that either in part or wholly In part the essence and nature of the Parents of whom wee are borne is communicated unto us men Wholly the divine essence is communicated of the Father unto Christ as touching his God-head As then we are the naturall sons of our Parents so Christ according to his divine nature is the naturall and only Son of God of the same essence and nature with the Father of whose substance he was after a manner altogether ineffable John 5.26 begotten from everlasting As the Father hath life in himselfe so likewise hath hee given to the Son to have life in himselfe The eternall Father therefore hath communicated unto his Sonne the life whereby both himselfe by himselfe liveth and whereby hee quickneth all creatures which life is that one and eternall Deitie creatresse and defendresse of all things Sonnes by grace are they who at one and the same time began to be and to be sons of God but that they are sonnes this they have either by grace of Creation or by grace of Conception by the holy Ghost and of the Vnion with the Word The sonnes of God by grace of Creation are Angels and Adam before the fall because God created them that hee might account them for his sonnes and they againe acknowledge and magnifie him as their bountifull and benigne Father These indeed are unproperly called sonnes borne by grace but yet such they are in as much as they began both to be and to be sonnes The Son of God by grace of conception by the holy Ghost and of union with the Word is Jesus Christ onely according to his humane nature because as touching this he was the Son of God by grace even presently from that very moment when hebegan to be born man and that therefore because by the vertue of the holy Ghost he alone was born of the substance of the Virgin pure from all stain or corruption and so was personally united with the Word Adopted sons are they who begin not at the same time to be and to be sons but sometimes were when yet they were not adopted or sometimes were not sons or had their being ere they were such sons
Supper therefore is often to be iterated and celebrated 1. Because of the words of the institution 2. In respect of the end and purpose of the institution because it must be done in remembrance of Christ Shew the Lords death That is beleeve that Christ dyed and that for you and then professe it also publickly before all Till he come Therefore it must be observed unto the worlds end neither is any other externall form to be looked for untill the day of judgement The words of the institution which have been hitherto expounded 1 Cor. 10.16 may be made more plain and cleer by these words of the Apostle The cup of blessing which wee blesse is it not the communion of the bloud of Christ The bread which we breake is it not the communion of the body of Christ The cup of blessing That is the cup of thanksgiving which is received namely to this end that we may yeeld thanks to Christ for his death and passion The communion of the body likewise the communion of the bloud is to be made through faith partakers of Christ and all his benefits the same spirit being in us which is in Christ John 15.2 â—phes 5. 1 John 1.6 and working the same in us which he worketh in Christ Or it is a spirituall fellowship of the faithfull with Christ as of members with the head and branches with the vine Bread and wine is the communion that is it is the signe and testimony of our communion with Christ But this our communion as the Apostle briefly declareth consisteth in this that wee who are many are but one body Whence it is most easie to collect That this communion of Christ is not a corporalleating For it is wrought only by faith and the holy Ghost Christ is the head and we the members and all wee who are members have also a communion of all Christs benefits Therefore the head is common the benefits common and so the members also common among themselves wherefore their love and dilection is common and mutuall Quest 78. Are then the bread and wine made the very body and bloud of Christ ON THE 19. SABBATH Ans No verily a Matt. 26.29 Mark 14.24 But as the water of baptism is not turned into the bloud of Christ but is only a signe and pledge of those things that are sealed unto us in baptism b Ephes 5.26 so neither is the bread of the Lords Supper the very body of Christ c 1 Cor. 10.16 11.26 although according to the manner of Sacraments and that forme of speaking of them which is usuall to the holy Ghost d Gen. 17.10 11. Exod. 12.11 13. 13.9 Titus 3.5 1 Pet. 3.21 1 Corinth 10.4 the bread is called the body of Christ The Explication THe Papists Transubstantiation under which also Consubstantiation maintained by the Ubiquitaries and others is comprehended is in this Question of the Catechisme consuted and rejected and the sacramentall kind of speech which we use with the true sense of those words of Christ This is my body examined and unfolded We will first intreat of that forme of speech which we use and of the true meaning of Christs words then will wee handle the controversie of Transubstantiation and Consubstantiation That therefore which hath been heretofore spoken in generall of sacramentall phrases and termes must be restrained to this Sacrament For thus Austine himself descendeth from the generall rule of sacramentall termes unto a particular instance of eating Christs flesh Eâ—ist 23. ad Bonifâ—â— This saith he is the only way to find whether a phrase be proper or figurative That whatsoever in Gods word cannot properly be referred to some point of morall duty or to the truth of faith you may be assured that it is figuratively spoken And a little after hee produceth this example Except yee eate the flesh of the Sonne of man and drink his bloud yee have no life in you Hee seemeth saith Augustine by these words to injoyne us some hainous crime It is therefore a figurative speech instructing us that wee are to partake of Christs passion and joyfully and fruitfully to recall to mind how his flesh was crucified and wounded for us Wherefore as of Baptisme as hath been already declared so of the Lords Supper also the Scripture speaketh sometimes properly and sometimes figuratively The speech is figurative when Christ saith of the bread This is my body and of the cup This is my bloud Likewise when Paul saith This cup is the new Testament in my bloud For in these the name of the thing signified is attributed to the signe Paul also then speaketh figuratively when he saith This is my body which is broken for you because he attributeth the property of the signe which is to be broken to the thing signified Thus Cyprian must be understood When we drink of the cup we cleave to the crosse Serm. de Coena Hom 24. in 1 Cor. 10. Hom. 27. wee suck Christs bloud and lay our tongues in our Redeemers wounds Thus Chrysostome is to be interpreted when he saith Christs bloud is in the chalice Christs body which is in heaven is presented on earth to our view and is not only seen but touched of us nor touched only but eaten also he is held bitten and eaten of us in token of love as sometimes wee bite at him whom we love and touch his flesh with our tongue These sentences are not truly spoken or understood of the body of Christ but by a trope and figure usuall in sacraments Now the speech is proper when Christ saith Doe this in remembrance of me and when the Fathers every where say The breaking of bread is a memoriall a lively shadow of Christs sacrifice The bread signifieth the body of Christ It is a figure a signe a sacrament of the body of Christ Of the controversie concerning the words used in the Supper NOw whereas our adversaries the Papists and others deny that Christs words are sacramentally spoken and say we are to keep the letter wee must here adde something touching the controversie of the letter and meaning of the letter The Papists bear us in hand that by the vertue and force of consecration there is made a transubstantiation or changing of the bread into the body of Christ the accidents only remaining Others tell us of a consubstantiation or co-existence of Christs body in or with the bread The Transubstantiaries The Transubstantiaries and Consubstantiaries relie not on the simple meaning of Christs words together with the Consubstantiaries doe boast and glory that they understand the words of Christ simply and aright But neither perform that which they brag and boast of for that is the true simplicity and property of the word whereunto for the just understanding and interpretation thereof nothing is to be added neither ought to be taken from it neither any thing altered But as many as hold that the body of Christ
eye-service or hypocrisie II Particular justice Particular distributive justice which keepeth a proportion in distributing of offices rewards and punishments or which is a vertue giving to every one his own Now every mans own is such an office or honour or reward as is convenient and fit for him and belongeth unto him Give to all men their duty tribute Rom. 13.17 The contrary vices to whom yee owe tribute custome to whom custome feare to whom feare honour to whom ye owe honour To this is opposed 1. Errour which taketh away an office from him to whom it is due and giveth it another who should not administer it or to whom it doth not agree 2. Rashnesse or accepting of persons or partiality in distributing offices or in giving honours or in bestowing rewards III Sedulity Sedulity or diligence or fidelity which is a vertue in a man well knowing and understanding those parts which belong properly unto his own duty and office examining them and doing according to Gods commandement those things that belong to him constantly continually studiously willingly and cheerefully likewise containing himself with this endeavour of wel-doing within the bounds of his own duty and calling letting passe things that appertaine not to his vocation and such as are unnecessary and all to this end principally as thereby to serve God and his neighbour and to doe those things which are pleasing to God and profitable unto men Study to be quiet and to meddle with your owne businesse He that ruleth 1 Thes 4.11 Rom. 12.8 Ephes 6.6 Eccles 9.10 let him doe it with diligence Serve as the servants of Christ doing the will of God from the heart All that thine hand shall finde to doe doe it with all thy power But it is to be observed that this vertue is not onely to understand what are the parts of a mans duty but also to examine and search if yet there be ought remaining which he knoweth not to belong unto his duty For he that knoweth not must seek and search otherwise he shall neverthelesse render an account of neglecting his duty because his ignorance was purposed and voluntary The contrary vices which excuseth not Vnto sedulity is opposed Negligence Negligence of slothfulnesse which either doth not looke after matters or doth willingly let them passe and performeth the parts of this duty either not willingly or not entirely or not diligently A shew of diligence A shew of diligence which doth his duty chiefely for his owne glory and commodity sake Curiosity Curiosity which intrudeth and insinuateth himselfe into other mens duties Arrogancy Arrogancy which giveth that unto himselfe which he hath not or boasteth of that which he hath IV Love of our kindred Love or tender affection towards our kindred and neere of bloud as towards our Parents Children and other kinsfolkes For when God willeth us to honour our Parents he will also that we love them and that as our Parents and when he will have them Parents he will also have their children to be loved of them and that not onely as strangers but as their children For seeing God ordaineth the bonds of conjunction betweene men he also alloweth the degrees of love and duties If there be any that provideth not for his owne 1 Tim 58. The contrary vices and namely for them of his houshold he denyeth the faith and is worse then an Infidel Unto love are repugnant Unnaturalnesse Vnnaturalnesse which either hateth or doth not affect and love those which are neere of bloud unto him neither is carefull of their safety Indulgency Indulgency or cockering which for the love of any either winketh at their sinnes being pernicious either to themselves or others or doth gratifie them in things forbidden of God V Thankfulnesse Thankefulnesse which is a vertue consisting of truth and justice acknowledging from whom what and how great benefits we have received and have a desire or willingnesse to performe and returne for them mutuall labour or mutual duties such as are honest and possible He that rewardeth evill for good evill shall not depart from his house Prov. 17.13 The contrary vices Unto Thankefulnesse are repugnant Unthankfulness Vnthankefulnesse which doth not acknowledge or doth not confesse the author and greatnesse of the benefit receive or doth not indeavour to performe mutuall duties Flattery Vnlawfull gratifying or parasite-like flattering VI Gravity Gravity which is a vertue that on knowledge of a mans calling and degree observeth that which becometh a mans person and sheweth a constancy and squarenesse in words deeds and gestures that thereby we may maintaine our good estimation or authority that our calling be not reproached For because God will have superiours to be honoured he will also that they themselves maintaine their owne honour Now glory which is an approbation yeelded us both of our owne conscience and of the conscience of others judging aright seeing it is a vertue necessary both for the glory of God and for the safety and wel-fare of men is without question to be desired so that these ends be withall respected Prov. 21.1 Eccles 7.3 Sirac 41.12 Gal. 6.4 Titus 2.7 A good name is to be chosen above great riches A good name is better then a good oyntment Have regard to thy name for that shall continue with thee above a thousand treasures of gold Let every man prove his owne worke and then shall he have rejoycing in himselfe onely and not in another Above all things shew thy selfe an example of good workes with uncorrupt doctrine with gravity integrity Unto gravity are contrary The contrary vices Levity Levity not observing seemlinesse or conveniency or constancy in a mans words deeds and gesture or not having a desire of retaining his good name and estimation Ambition Swelling or ambition which is to lift up himselfe in respect of his owne calling or gifts and to contemne and neglect others and to be aspiring to higher places and to seeke the applause and approbation of man not for any desire of Gods glory or of his neighbours safety but onely for an ambitious humour and desire of preeminence VII Modesty Modesty is a vertue which hath neere affinity with gravity whereby a man knoweth his owne imbecillity and considering his place and office wherein he is placed by God keepeth a meane and conveniency of person in opinion and in speech of himselfe and in actions and in behaviour to this end that we give no more to our selves then becometh us or defraud others of due reverence that we shew no more glitter or gloriousnesse in our apparell in our behaviour in our talke and life then is needfull that we set not our selves before others or oppresse others but behave our selves according to our ability and capacity with an acknowledgement of Gods gifts in others and of our owne defects Now as it was said Modesty hath
coyne some false-hood Suspiciousnesse is to take things well or ambiguously spoken in the worser part to suspect evill things of those that are good or to suspect without cause or also to make too much of true suspicions What suspiciousnesse is It is lawful for us sometimes to suspect Mat. 10.16 17. except wee will be fooles Beware of men be yee wise as serpents and innocent as doves But it is one thing to conceive a suspicion and another to dwell on it and continually nourish it What suspicion is Foure sorts of evill and good suspicion Now suspicion is an opinion of evill of some man for some probable cause whether true or apparent Suspicion is two-fold Good and Evill 1. Evill suspicion is when it proceedeth from a cause either altogether false or unsufficient as when a cause is feigned where no cause is or when our neighbour is innocent Good suspicion is when wee suspect on good ground or cause sufficient 2. Evill suspicion is when on bare suspicion wee determine something Good suspicion when the matter is left in suspence as long as there are probable reasons on both parts 3. Evill suspicion is when on suspicion wee take counsell how to harme some man Good suspicion doth the contrary 4. Evill suspicion is when on suspicion we conceive hatred Good suspicion doth the contrary In the excesse foolish credulity and foolish Flattery What Credulity is Credulity is hastily or unadvisedly to interpret any thing or to assent to one without just and probable cause or to beleeve a thing of another when there are manifest and probable reasons to the contrary What Flattery is Flattery or assentation is to praise or like things not to be praised thereby to get either the goods or favour of another man Fairnesse of mind is an assistant or speciall kind of truth Therefore it is also here together with truth commanded III Vertue Simplicity Simplicity which is open truth without wrinckles or fetches and compassings or it is a vertue which doth properly and plainly speak and doe such things as are true right and declared in arts and common life Truth is tempered with simplicity and fairnesse of mind or conditions The contrary vices The extremes of simplicity are Feigned simplicity and doublenesse in manners and conversation IV Vertue Constancy Constancy which is a vertue not departing from the knowne truth neither altering his purpose without good and necessary causes but constantly speaking and doing such things as are true just and necessary Or it is a vertue persisting in the truth once found knowne and approved and in the like manner professing and defending the same Constancy is necessary for the preservation and maintenance of the truth The contrary vices therefore it is here also commanded The extremes hereof in the defect are Vnconstancy or Lightnesse which is to alter true purposes and opinions without reason In the excesse the extremes are Pertinacy or Stoicall Stiffenesse and rigour which is a vice arising from a confidence in his owne wit or from pride and ostentation refusing to yield or depart from his opinion albeit it be such as hee seeth by strong reasons to be false but persisting in false opinions or unjust or unprofitable actions V Vertue Docility Docility or a readinesse to learne which is a vertue searching after the reasons of true opinions easily beleeving and yielding to those that teach or shew better things and that upon certain reason and framing his will ready to assent unto true or probable reasons and to leave those things which before hee held and imbraced The same are the extremes of Docility which are of Constancy whereunto also this Docility is necessary The contrary vices for Constancy without Docility degenerateth into Pertinacie and Docility without Constancy degenerateth into Levity Now all these vertues which have been numbred agree and are linked very well one with another For Truth must be tempered with Fairnesse of mind and Simplicity perceived and knowne by Docility preserved and maintained by Constancy And so these former vertues are required to the being of Truth the three vertues following are required to the profitable being of Truth in the world VI Vertue Taciturnity Taciturnity or silentnesse which is a vertue with-holding in silence things secret and unnecessary to be spoken where when and as far as is needfull and avoiding over-much babling and talkativenesse Or it is such a manner of professing the truth whereby secret things whether true or false are kept close and speeches unnecessary and unprofitable are avoided especially untimely and pernicious speeches and such as give offence The contrary vices 1. Pratling 2 Foolish-prating 3. Treachery The extremes hereof in the defect are Pratling Foolish prating and Treachery Pratling is not to be able to keep close any thing but revealeth all things even mens very secrets Foolish prating or futility and folly of speech is to speake unseasonably immoderately and foolishly Treachery is to betray honest attempts and enterprises to the hurt of them whose friend the tale-carrier seemeth or ought to be or not to defend one nor respect his danger when a man ought and may so do likewise to relate and detect things unworthy the mentioning and whose mentioning is harmfull to him to whom it is disclosed or discovered or to informe one of things which must needs be revealed upon no good mind and to no good end Lastly to give information with perjury or a lie In the excesse Haughtinesse Peevishnesse and dissembling of the truth where are necessary or probable causes Peevishnesse or morosity is an overmuch silentnesse In excesse 1. Peevishnesse or morosity 2. Silentnesse and a burying of the truth where Gods glory and the safety of our neighbour or our own or others cause or the love of our friend requireth us to speake VII Vertue Affability Affability or readinesse of speaking which is a vertue gladly and with signification of good will hearing answering speaking where need is upon a necessary and probable cause or it is a vertue easie entertaining the mutuall talks of others and giving signification of good will in conferences speech and gestures Or gentlenesse facility affability consist in giving eare and making answer to others Vide Arist Eth. 4. cap. 4. The contrary vices with some signification of good will The same are the extremes of affability which are of taciturnity or silentnesse likewise levity assentation or affected and laboured affability Silentnesse without affability becometh morosity or peevishnesse and affability without silentnesse becometh pratling and foolish prating babling out things hurtfull unnecessary vaine or secret Therefore Taciturnity and affability are vertues of neere affinity VIII Vertue Urbanity Vrbanity or pleasantnesse which is a vertue of speaking the truth with a certain grace and elegancy to teach comfort exhilarate and nip or touch or it is a certain sauce of truth and speech to wit the
Divinitie An. Dom. 1593. June 12. at 7. of the clock TO The noble and reverend President and Assistants of the holy Assembly his honoured Colleagues DAVID PARIE wisheth health THat saying of Solomon is both true and godly The heart of man disposeth its owne way but the Lord directeth his paths Of which by mine own example I have experience for although hitherto I have neither wanted faire occasions many times nor my friends exhortations nor other things which now draw me from mine opinion yet I entertained that firm resolution still never to doe that which now I undertake to doe From which not onely did the conscience of mine owne infirmity with-hold mee but also the unhappy condition of Divinity at this day For they who professe themselves Divines are either most bitter enemies to Divinity and cruell persecutours of the truth so that among these the nimbler one is in railing the greater Divine they account him Or if they will be truly that which they are reported to be they presently feele those mens madnesse and find their teeth are fastned in them to the great griefe and scandall of the Church to which end it seemes they were made and so I conceived But behold the Lord directing these things another way for what before deterred mee now hindereth mee not what before could not induce mee doth now strongly carry me forward The knowledge of mine infirmity indeed remaines but then I consider that there are differences of gifts and that every man prophesieth according to the measure of grace and faith given to him from God Divinity hath got a bad name as if it were a deceitfull and slanderous doctrine but this is given to it by bad men for that holy doctrine is often abused by Satans artifice and wicked mens malice Besides I know that our Lord hath been and is yet at this day the signe of contradiction By Gods appointment and the Magistrates I have now some yeares born that office in this famous Colledge which by its owne right and the examples of predecessours hath made me at last alter my resolution Before mee this place hath been honoured to the Churches good and to their owne praise by Olevianus Ursinus Sohnius Kimedoncius whom I name because I honour them for they were eminent men and some of them were my teachers or masters and some my reverend colleagues What shall I be the first that must impaire the dignity of so noble a function Shall I overthrow so commendable and so excellent an order in our Schoole Shall I leave to successours a precedent so dishonourable and injurious to our College Besides that now the Act is at hand wherein seventeen very learned men in Physick and in the Lawes are to receive their ensignes of honour the many exhortations of my friends and your most grave and serious reasons honoured Colleagues by which not onely have you approved my resolution but also have so strongly confirmed mee in it and perswaded mee that I am drawne to this taske by divine instinct I beseech our most mercifull God so to direct my pathes in his waies that they may never goe astray and that hee would be pleased to make these my endeavours profitable and wholesome to this Schoole first and then to the whole Church of God I am resolved to set downe out of Gods word not a full but a briefe repetition of our Churches doctrine concerning certaine heads which are at this day chiefly controverted that I might afford to young Students sufficient matter of disputation and that likewise the summe of our orthodox doctrine might be as it were in a briefe Epitome obvious to the enemies and calumniators of our Churches These my endeavours I consecrate to you honoured Sirs both because you are the most vigilant preservers of sound doctrine in these Churches and because you are most courteous favourers of my studies The Lord Jesus keep you in safety for his Churches good Amen At Heidelberge in the Colledge of Wisdome June 1. Anno Domini 1593. D. David Parie to the READER out of the Dutch Edition AT the entreatie of many holy men I have translated this Epitome of the orthodox reformed Christian Religion out of the Latine into our vulgar tongue not without some addition and a more full explication having added some Testimonies of Scriptures Creeds generall Councels and Fathers Therefore in this Epitome the Christian Reader may briefly understand which is the doctrine of the Schooles and Churches in the Archipalatinate and indeed of all the reformed Churches through France England Scotland the Netherlands Switzerland Moravia Bohemia Poland Hungarie and else-where Besides hee shall know whether or no this doctrine be Calvinian and hereticall as some injuriously stile it or not Apostolicall rather and Christian having its foundation in Gods word But such mad clamours will not I hope move those in whom is the zeale of pietie and are carefull of their soules health but will rather after the example of those noble Jewes of Thessalonica Act. 17.11 in the fear of God weigh this doctrine that from hence they may learne which is the true Christian Religion they will also examine the Testimonies of holy writ by which the doctrine of the orthodox reformed Religion is confirmed which we maintaine and which before a generall Councell lawfully assembled yea before the Tribunall of Jesus Christ that supreme and most just Judge we will not be ashamed to defend This was the practice of the people of Beroe observing what doctrine Saint Paul taught them and carefully searching if it was consonant to Gods word by which meanes it came to passe that many of them both men and women beleeved in Jesus Christ They are of another mind who at this day call every doctrine Calvinisme which is not consonant to their opinion by which intemperate speech they may easily refute Paul and Christ himselfe and I must not expect that any other name will be given to mine Aphorismes then this But surely if this be Calvinisme the whole Book of God yea the whole doctrine of the primitive Church must be called Calvinian for there are irrefragable testimonies which cannot be contradicted yea besides the learneder sort of Papists and Jesuits who follow the Schoole-mens doctrine must be called likewise Calvinists For even in the midst of Popery God for his Elects sake did preserve by the Schoole-men from corruption the doctrine Of Christs Person Death and Merit Of his Ascension into heaven Of his sitting at the right hand of God and Of Predestination most plainely as these points are explained by us in these Aphorismes But the other Articles to wit Of faith Of the Ministery of the Church Of the Sacraments were corrupted betimes in Popery But it is to be lamented that they who having laid aside the name of Christ and of Christians desire to be called by mens names have so farre departed from the consent of the Primitive Church in the handling of these Articles of faith and do
flesh and is equall to the Father by the nature of his divinity he died by the nature of his flesh and died not by the nature of his divinity This is the Faith and the Catholick Confession which the Apostles delivered the Martyrs confirmed and the faithfull hitherto maintaine How then darest thou who art most impious and infected with the poyson of Eutychian Heresie reprove Leo whilst out of the diversity of the actions of one Lord Christ he teacheth the truth of both natures that what he produceth to demonstrate both natures thou calumniates as if he professed two persons A Question proposed to DAVID PARRY By Mr. MOSES VASHARHELINUS Rector of the famous Schoole of PATACHIN in Hungary An. 1601. a. d. 14. August Gregor Whether God created all men for one end in Adam to salvation upon condition of keeping the Law I See here saith Mr. Moses that there is if not truly yet seemingly a contradiction among Writers Mr. Calvin saith l. 3. Inst c. 21. § 5. That all men were not created in the same condition Dr. Vrsinus quaest 6. Catech. affirmes That God created man that he might live for ever with him in blessednesse If this be so it seemes that mans fall is not subject to divine providence and that God did not attaine his end which he intended in the creation Piscator against Andrew Schaffman Propos 29. saith That God created all mankinde in one but not for one end And in the Question 37. to this argument of Schaffmans The Image of God was concreated holinesse and righteousnesse were to be propagated for which man both pleased God and by obeying his will which was then sound he was to be made partaker of eternall joy Piscator answereth That it is false that holinesse which was concreated should be propagated because it is true that by Gods Decree it was to be lost before our first Parents should propagate children for if an haire of our head cannot fall without the will of our heavenly Father how much lesse could that holinesse be lost without his will and providence Dr. Parrie's Answer You enquire Mr. Moses Whether God created all men in Adam for one end to salvation upon condition of observing the Law And of this Question you shew the different opinions of Authors If I say that I am willingly ignorant of this Question I shall not lye for it is fetched out of the secret closet of Gods hidden decrees having in it more quicknesse of wit then edification Yet I will tell you what I think of this matter If you consider it à priori I affirme that all were made for one end in Adam as the branches of the tree in the stock but with this condition if in the Image of God which was the beginning and a part of salvation Adam himselfe had stood and had propagated it to posterity or in it had propagated all men in it but because this condition was neither placed in the counsell of God nor was to be placed in the event à posteriori we are forced to deny except we will beleeve that God hath failed in his end or hath changed his counsell whereas it is apparent that many never attaine to salvation But to cut off all Sophistry so I state it Adam hath a double consideration one before his fall as the stock of mankinde potentially in him which was never to be brought into act for God as we are taught by the event not onely created man mutably good who being tempted might lose his uprightnesse before he did procreate but he decreed also to suffer him to be tempted to fall and to lose his righteousnesse before he did procreate which being granted he was not to procreate any men at all in this estate It is idle then to aske if God created all men to salvation in him which he did not decree them to procreate of him for causes hid in his manifold wisedome Then he is considered after his fall as the stock of mankinde actually when not onely by nature but also by divine disposition man was actually to procreate mankinde but such as himselfe was to wit evill and liable to the curse and to this belongs the present question as the whole decree of predestination about election and reprobation Now an answer out of Scripture and experience à posteriori may easily be given that as all men begotten of sinfull Adam do not aime at the same end but some at life others at death so all are not procreated of Adam to the same end and therefore all are not created of God to the same end Nor can it be said that they were created in lapsed Adam except we will utterly exclude God from creating man or make him idle in it or yeeld that he is frustrated of his intention Every man then is created to that end to which either by the pravity of his nature he is permitted to tend that is to death or to which by the meanes of grace in Christ he is directed that is to salvation For doubtlesse God did not idly see or fore-see that divorce which presently appeared amongst the sons of Adam Noah Abraham Isaac c. being by nature corrupted but what by grace he effected in time according to that Jacob have I loved Esau have I hated and Before the children were borne when they had not as yet done good or evill that the purpose of God might remaine firme according to election so he decreed from eternity You see the question neerely agrees with the doctrine of election of which therefore I will adde no more to avoid prolixity Calvin then saith well That all men are not created in the like condition to wit after the fall in respect of the end not of the estate for all men are borne alike in the same estate to wit all the sons of wrath for concerning the diversity of the end it is said of the elect He hath appointed us to salvttion c. 1 Thes 5.9 of the rest He made the wicked for the evill day When Vrsinus then saith That God created man to the end he might live with him in blisse for ever he must be understood conditionally so far as man should persevere in integrity the end therefore was conditionall not to be placed in Adam but in Christ if as it came to passe Adam had fallen and so Schaffman is to be understood That the holinesse which was concreated with Adam was to be propagated to all men to wit if Adam did not lose it before he did procreate all therefore he speakes truth conditionally but false absolutely which is that Piscator saith Thus briefly Mr. Moses of that great Question that you may have matter to thinke more at large although it becomes you and us all in this according to the Apostles rule Not to thinke of our selves more highly then we ought to thinke but to thinke soberly ANIMADVERSIONS UPON THE POSITIONS OF Dr. AEGIDIUS HUNNIUS Concerning the Hypostaticall Union by
them working what is proper to it but not without the communion of the other Even so saith Hierome it is knowne that one and the same Christ is God and man and that he did work according to both formes Ad Paulam Eustoch to wit of the humanity and divinity and that by this he exercised two operations For both formes or natures did operate the one communicating with the other in that which was proper to it The Word operating what is proper to the Word and the flesh putting in execution what belongs to the flesh c. But in many things the Similie will not hold For in man there is an union of two finite natures but in Christ of a finite nature and an infinite In man both natures are shut up within the same bounds but in Christ the divinitie is not confined to the narrow limits of the flesh In man the union is the composition of matter and forme but in Christ the flesh is not the matter of the divinitie nor this the forme of the flesh In man there results a third thing out of the composition which is neither of the other two but in Christ the Word or person is the same before the union but naked and simple after the union clothed with flesh and in a manner compounded In man the union is dissolved by death but Christ will never lay aside the nature which he once assumed Lastly to this purpose serves that which Thomas observes Part. ult quaest 2. In man saith he there is a two fold unitie made up to wit of the nature and of the person of the nature when as the soule is formally united to the body perfecting it that of two there may be made up one nature as of the act and potentiality of the matter and forme and in this regard the similitude consisteth not because the divine nature cannot be the forme of the body 2. Of the person as when of these is made up one man consisting of a body and a soule and in this is the similitude for one Christ subsisteth in the divine and humane nature XXI Therefore as the soule in respect of its substance is not without the body for it is all united to its body so the whole Word incarnate can neither be nor be found nor ought to be enquired for out of its owne flesh The Animadversion By a manifest fallacie from that which is said respectively or secundum quid to that which is spoken simply of a similitude hee concludes a falshood For this is Hunnius his collection The Similie drawne from man is more fit then from other things Ergo it agrees in every thing and consequently the reason is alike of the soule and of the deity that as the soule is confined to the bounds of the body so the deity doth no where subsist without the flesh Who may not here sensibly perceive the imposture He makes a comparison between the soule and the Word as if there were a parity between them whereas there is an extreme imparity for the soule being a finite spirit cannot be without the bodie in which it is so long as it is tied to the bodie though it be all in all and all in every part But the Deitie of the Word is not a finite spirit but immense and most pure by its most simple immensity all in the finite flesh and all and the same together without the finite flesh and subsisting without all things For who will say that the Deitie of the Word was onely there suppose in the mothers womb in the Temple in the Justice-Hall on the Crosse in the Sepulchre c. where his flesh was said to be circumscribed and to be absent in other places where his flesh was not Who will say that he did not fill heaven and earth that he was not at Rome at Athens and every-where without Judea at the same time when his bodie that was most united then to him did remaine within the limits of Judea alone Surely he who affirmes the contrary either feignes a Deity enclosed and circumscribed in the narrow bounds of the bodie or else a bodie diffused every-where with the Deity that is to use few words hee makes either a finite Deity or an infinite bodie This then is one of these false hypotheses by which this Sophister under-props the ubiquity of the flesh He addes also sophistically that the Word neither is nor can be sought or found without its flesh which words neither have the same meaning nor the same truth For Orthodoxe men confesse that the Word is not to be sought out of the flesh because in the flesh onely as in his temple he will be sought and worshipped by faith and prayers And from hence they gather against the Ubiquitaries that the flesh of the Word doth not lurk within a sacramentall crust because they neither worship it nor ought they to worship it yet they deny not therefore that the Word is not elsewhere by that essentiall immensitie which hee hath in common with the Father and the holy Ghost For so the Word being enclosed within finite flesh should be terminated or bounded or else the flesh should have an immensity every-where with the immensity of the Word both which is false Nor doe the Orthodox Fathers otherwise speake or thinke Athanasius De Incarnat Verbi The Word is in the flesh and over and above all things Ibid. He subsisteth over and above all things Ibid. At the same moment when he was in an humane body hee was over and above all things So Hieron ad Marcel He who was infinite was also in the Son of man totall August Lib. 2. de Incarn The Son of God was totall in the body and totall every-where XXII They are deceived then and they reduce this admirable union to the narrownesse of one onely place who dreame that the Word in the flesh is in one and onely in that place where the humane nature of Christ visibly dwells but besides this place that it subsisteth over and above it in other places innumerable The Animadversion He condemneth for an errour not ours but the doctrine both of holy Writ and of godly Antiquity for the Scriptures unanimously witnesse that the humane nature of Christ was visibly confined still to one place and not to two or more at once invisibly the incomprehensible Word in the meane time shewing its presence both in its flesh and else-where where the flesh is not and the union still remaining entire The Fathers also write cleerely that the Word was so in the flesh that it was not shut up within those narrow confines but that it subsisted out of it and over and above all things else It is a fallacy if not a falshood when he saith that now this admirable union is not to be confined to the narrow inclosure of one onely place for though the flesh be shut up in one place it will not follow that therefore the union