Augustine long since and Alipius his companion as Hierome testifieth in his Epistle dated vnto them hath taken much paines and travel in confuting the heresie of the Pelagians and hath written thirty whole bookes distinguished by diverse titles besides certaine Epistles in which of purpose hee beateth downe this Pelagian outrage Prosper reporteth of aboue three hundred who wrote against that heresie Augustine himselfe witnesseth that it was condemned in fiue seuerall Councels in Africke There is a notable tracte of Fulgentius his first booke vnto Monimus extant touching the twofolde predestination of GOD the one of the good vnto glorye the other of the evill vnto punishmente Maxentius also hath certaine shorte Theses directed against these Pelegianst and that golden booke of Luther of MANS SLAVISH WIL against that halfe-Pelagian declamation of Erasmus is every where common and obvious Lastly there are diverse sound disputations of BRENTIVS HESHVSIVS SCHNEPFFIVS and especially HEREBRAND touching this matter And doeth the cursed Apostata looke then that some one of vs should stoppe his blasphemous mouâ—h Let him over-read these and refute them or if he be not able so to doe henceforth let him surcease his profaning Gods truth The truth of Scripture shall stand invincible against this barking dogge and the very gates of hell it selfe which teacheth of redemption by Christ Hee that beleeveth in the Son hath everlasting life and hee that beleeueth not the Son shall not see life but the wrath of God abideth ô 〈◊〉 abideth it abideth on him Of PredestinatioÌ„ grace He hath chosen vs in Christ before the fouÌ„dations of the world WhoÌ„ heâ— hath Predestined theÌ„ also he called Yet the children were borne it was said The older shal serue the younger As it is written I haue Loved Iacob and haue hated Esau Therefore he hath mercy on whom he will 〈◊〉 whom he will he hardeneth The Election hath obteined it and the rest haue beene hardened Of faith al Men haue not Faith Vnto You it is giveÌ„ for Christ that not only yea should Beleeue in him but also suffer for his sake It is God which workâ— bin you both the 〈◊〉 and the deed And as Many is were Ordeined vnto eternall life Beleeued Of Perseverance The fouÌ„dation o God remaineth Sure and hath this seale The Lord knoweth who 〈◊〉 his I giue vnto my sheepe eternâ—â— life Eternall saith Christ not for three daies and they shall Never Perish neithâ— shal any man plucke theÌ„ 〈◊〉 of mine hand I haue praied for thee that thy Faith Faile Not. False Prophets shall shew great signes and wonderâ— so that if it were possible they should deceiue the very elect I give thee thankes O Father Lord of heaven and earth because thou hast hid these things from the 〈◊〉 and men of vndâ—rstanding and hast opened them vnto babes It is so O Father because thy good pleasure was such Let them who carry themselues as 〈◊〉 as heauen learne first to adore and bow the knees of their heartes at these and such like mysteries of Gods truth ere they peise them after the light phantasies of their owne braine Here I had purposed to haue declared in briefe what a variable inconstant Proteus they imagine God to bee what a newe stampe of Diuinitis they haue coined what principles of religion they in ringe what scriptures they scoffingly shift and shake of But I haue not the leasure of performing thus much yet can I not but briefely insert one example at least amongst many of the desperate boldnes of this impudent man Whereas Luke saith of the Antioclnans Paules hearers And they Beleeued As Many as were Ordeined vnto eternall life he manifestly setteth downe who they were and why they beleeued the Gospell to wit They who were predestinate and ordeined by God in Christ before the foundation of the worlde vnto faith repentance life eternall Herein there is a ioynt consent of all the true professouâ—es of Christian religion Chrysostome saith They beleeued who were before Ordained that is before Appointed by God But heare what this newe Prophet saith They beleeued saith he who were ordained vnto eternall life that is as many as followed and traced the order prescribed by God were to be saued by him or as imbraced Gods ordination â—bâ—ied him swarued not froÌ„ this his ordination is others were preserued vnto life eternall Who ever sawe a more shamelesse man Let him shew vs in scripture that which he vaunâ—eth of his order let him proue vnto vs that to be ordeined vnto life eternall is equiualeÌ„t al one with that to follow Gods prescribed order First therefore of this forgeue he can pretend no colourable shew out of scripture Next the vniuersall consent of all Interpreters both olde newe convinceth him Thirdly Luther himselfe vnmasketh his impudent face in his mother-tounge Translation Fourthly the Scripture crieth out vnto vs telleth vs that they which beleeue are said to be ordeined vnto life eternall in Christ not for obseruing Gods order that is to say the meanes directing vs vnto life but for the eternall decree alone of God I meane the predestination of the Elect vnto saluation and that they are not now ordeined of themselues but were from euerlasting preordeined of God so that this Gods ordination is precedent vnto faith and the other subordinate meanes of saluation both in respect of time and in that it is their cause and they are the effects of this cause For so the Apostle teâ—cheth Ephes 1. And Rom. 8. Whome he knewe before those he predestinate he meaneth God And in an other place God hath not appointed vs vnto wrath but to obtainâ— saluation c. Fifthly they were ordeined vnto life eternall as vnto their end Now the ordination of man vnto his end issueth from God the creator not from himselfe the creature Sixtly Paccius himselfe saith that this order which man ensueth as prescribed by God is to beleeue the Gospell and so to be saued But if so then through this forgerie the sence of this place shall be on this manner As many as were ordeined beleeued that is forsooth as many as beleeued beeleeued Then which iteration nothing can be devised more absurde and foolish To conclude let vs graunte winke at the glosse and let him tel vs why according to this opinion some were ordeined that is some followed Gods order and good motions other some followed it not For this they did either of themselues or through the assistance of Gods speciall grace If of themselues then hence forth let him not deny the name of a Pelagian If of God then remaineth there yet an other question to wit why God gaue grace vnto some and not vnto other some and escape he cannot but that he must either tye grace vnto mans will as did Pelagius or confesse Gods speciall ordination which is the truth wee labour for AN ORATION OF D. ZACHARY
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
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
therefore is likewise pernicious which the Apostle teacheth If the roote be holy the branches also are holie And the vnbeleeving wife is sanctified by her husbande else were your children vncleane but now they are holy And this is the chiefe comfort of godly parentes that they knowe that both branch and roote are sanctified that is that they their children may from their mothers wombe plead priviledge in the covenant with God by vertue of the free promise made vnto them and their seed after them But they are by nature the sonnes of wrath Who knowes not that Calvin teacheth both that they are the sonnes of wrath in regard of nature and sonnes of the covenant in respect of grace according to that of Saint Peter Yee are the sonnes of the Prophets nall election that then they shall not be seales of present iustification Are not election iustification subordinate and consequents one of the other so farre are they from abolishing one the other that the contrary should rather be infered they are seales of our eternall election therefore of iustification present grace For iustification is so proper naturall an affecte of election that there can be had no certainty of the latter without assurance of the former For they who are iustified in Christ are also chosen to him before the foundation of the world Whome God hath prodestinated those also hath he called iustified and glorified Now then let the Iesuite with open mouth exâ—â—aÌ„e on Caluins opinion as false absurde dangerous and impious And why forsooth false Because saith he Caluin contrary to that which the Scripture teacheth restrayneth Sacraments only vnto the thinge past namely to the grace of election But this cauill is already refuted And why absurde Because saith he he teacheth that by the Sacraments the promises are sealed vnto our consciences yet that infantes are lawfully baptised which neyther haue vse of reason nor conscience But we haue already sufficiently proued that neyther infantes borne in the Church of beleeuing parentes are altogether voyde of reason or faith if we respecte the promised grace although actually they haue neyther the faith nor reason which is in those of riper yeares nor that baptising of Children confirmation of their faith by Sacraments is therfore to be differred because they doe not beleeue seeing of the Scramentes there are other endes purposes whereunto they are ordained But why pernicious and dangerous Because he teacheth that the children of the faithfull are borne iust and holy and hath perswaded many that the sacraments are not necessary vnto the receiving of the grace of Christ Whence it is come to passe that many contemne the said sacraments and in the meane while the soules of many infantes never purified by the saving vvaters of baptisme abide in perpetuall corruption And is it in deed pernicious to teach that the children of the faithfull are borne holy that is not straungers but heires of the covenaÌ„t according to that promise I will be thy God and the God of thy seede That therefore is likewise pernicious which the Apostle teacheth If the roote be holy the branches also are holie And the vnbeleeving wise is sanctified by her husbande else were your children vncleane but now they are holy And this is the chiefe comfort of godly parentes that they knowe that both branch and roote are sanctified that is that they their children may from their mothers wombe plead privilege in the covenant with God by vertue of the free promise made vnto them and their seed after them But they are by nature the sonnes of wrath Who knowes not that Calvin teacheth both that they are the sonnes of wrath in regard of nature and sonnes of the covenant in respect of grace according to that of Saint Peter Yee are the sonnes of the Prophets of the covenant That is spoken against the Pelagians denying originall sinne this against the sophistes tying grace to the sacraments neither of these is perniciously taught because either 〈◊〉 according to scripture Let Calvines Christian institution be searched and his Commentary on those words of Saint Paule we are all by nature the sennes of wrath Thence may the Iesuite and Selneccer and Hunnius and all the rabble of Calvines adversaries learne that originall sinne is as naturall vnto vs as poison to a serpent yet neverthelesse the children of the faithful are a seede blessed even from their mothers wombe Or if it like them better let them heare and reconcile David confessing of himselfe Behold I am borne in sinne and my mother coÌ„ceived me to inquity And yet else-where he comfortes himselfe in this manner On thee haue I depended from the time wherein I was borne and from my mothers wombe thou art my God or God himselfe coÌ„plaining in this sort of mans nature The thought of mans heart is wicked from his childhood and yet Ieremie witnessing Before I framed thee in thy mothers belly I knew thee before thou camest out of her womb I sanctified thee Thus the Iesuite sees in what respect Calvin saith that infantes are borne holy namely not simply and wholy but in some sort I shall hardly beleeue vnlesse the Iesuites shewe it that it is found in Calvin that they are borne iust For in this life it is not all one to be holy and to be iust Now whereas hee patcheth this vnto the rest that Calvin hath perswaded many that the sacraments are not necessary vnto the receiving of the grace of Christ and that therevpon hath followed the conteÌ„pt of baptisme with the destructioÌ„ of many souls this is partly a cavill partly a plaine sophisme A cavill that Calvin should altogither deny the necessity of sacrameÌ„t a sophisme in imputing to his doctrine the contempt of baptisme which the Iesuite faineth to haue ensued therevpon Indeede he doth not binde God and grace vnto the sacraments nor falsly placeth in theÌ„ an absolute necessity as do these Sophisters His purpose is only with Bernard to condâ—ne not the absence but contempt of sacramentes But is this to persuade many that sacramentes are not necessary Heare I pray you what himselfe hath written of this matter in his â—â—stitution Now saith hee even hereby it appeareth that their conceit is to be cassiered who adiudge all that haue not beene baptized vnto eternall death c. The promise of God is manifest whosoever beleeveth in the sonne shall not see death nor come into iudgment but is already passed from death into life Which I would not haue so taken as if I meant that baptisme might be contemned without offence for I am so farre from excusing this contempt that I affirme the league and covenant of God thereby to bee violated and broken thus much it suffiseth to proue that it is not so necessary that we must needes thinke him damned who shall be debarred all meanes and opportunity of obtaining it But
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
not good Eze. 29. Nebuchadnezer my servant caused his armie to serue a great servitude against Cyrus Ezech. 36. And I will giue you a new hearte put a new spirite in the middest of you and I will take awaie this stonie heart from your flesh Compare the 17 of Sirach Ier. 13. Ezech. 58 I will lead thee about put a bridle in thy mouth bring thee forth At that day shall many thinges come to thy minde thou shalt thinke evill thoughtes shalt say I will goe vp to the land c. Compare this with Esai 10. Dan. 4 Hee worketh according to his will both in the armies of heauen also in the habitations of the earth and there is none can staine his hande or say vnto him whiâ—â— hast thou done this Amos 3. There is no evill in the citie which the Lord hath not done which is spoken of the evill of punishment though often times it fall out by accident that there be also an evill of offence which God suffereth to concur Micah 4. Manie nations are gathered togeather but they know not the thoughtes of the Lord. Mat. 7. A good tree cannot bringe forth evill fruit in the same chapter they which are built vpon a rocke shall not fal Read Melancthons commentarie vpon that place Luc. 10. One sparrow falleth not to the ground Math. 11. I thanke thee father for that thou haste hidden these thinges from the wise Mat. 13. To you it is given to know but vnto others it is not given Mat. 16. every where in the Evangelists That Christ ought to goe to Hierusalem and suffer many things Mat. 18. It is necessary that offences should come Mat 20. Is it not lawfull for me to doe with mine owne what I will Many are called but few bee chosen Mat. 24. All thinges must come to passe And in the same place It is not possible that the elect should â—rre finally Ioh. 6. Whatsoever my father hath given mee shall come vnto me and him that commeth to me I vvil not cast forth And No man can come vnto me except the father draw him And This is the will of my father that of al whatsoever he hath given me I should loose nothing Ioh. 10. Other sheepe also I haue which I must bring vnto my flocke And My sheepe no man taketh out of my hand Ioh. 11. Caiphas wheÌ„ he was high Priest did prophecy Ioh. 12. Therefore they coulde not beleeue because he had blinded their eies Ioh. 13. I knowe them whoÌ„ I haue chosen Ioh. 14. Which spirit the world cannot receiue Ioh. 15. You haue not chosen me but I you Act. 1. The prophecies concerning Iudas ought to haue beene fulfilled Act. 2. Him haue yee taken by the hands of the wicked being delivered by the determinate counsell and foreknowledge of God and haue crucified slaine Act. 3. Through ignorance yee did it but God so fulfilled the things which he had foretolde Act. 4. They came togither to doe whatsoever thy hand and counsell had before decreed to be done Act. 13. They beleeved as manie as were ordained to eternal life Act. 17. He giveth life motion vnto all things And In him we liue mooue and haue our being Rom. 1. God delivered them over to a reprobrate minde Rom 8 All thinges worke for the good of those that loue God Rom. He hath mercie on whom he will and hardeneth whom he will Reade Paâ—â—s whole disputation Rom. 11. Election prevailed the rest are hardned And The graces of God are without repentance 1. Cor. 4. What hast thou that thou hast not received Eph. 1. He hath chosen vs in himselfe before the creatioÌ„ of the world that we mâ—y be 〈◊〉 And Predestinated according to his purpose who doth 〈◊〉 the counsell of his owne will Read the chapter it selfe Phil. 1. It is God which worketh in vs both to will and to perfourme of his meere good will 2. Thes 2. Hâ—e câ—t strong errors amongst them Pervse the plac 2. Tim 2 The foundation of the Lorde standeth sure 1 Ioh. 2. They went out from amongest vs but were not of vs. 1. Ioh. 4. Herein appeareth his loue in that he loved vs first Revel 17. God wil put into their heartes to do his will But I haue alâ—eadged too many places purposing to touch onely a fâ—w for you may of your selfe finde out infinit such lâ—ke places of scriptuâ—e Herevnto may be added certaine arguments which no man shall ever be able to refâ—â—â— Gods omnipotencie suffereth nothing to bâ—e done which he doth not either simply or â—â—son sort will For looke what simplie he will not â—hat by no meanes can be done His infinite wisedome doth not sufferâ—◠〈◊〉 thinge in the world to be done without his advice and counsâ—ll Whilest he willeth the end which is 〈◊〉 his purpose most excellent he also willeth 〈◊〉 meanes leading to these ends at the least in some respect but not as they are sinnes All thinges in the worlde which are good and positiue haue their being from him and are ruled by his prouidence And therfore al motiues or motions tending to any end as they are motins be ruled and directed by God The counsels of God depend not on the works of creatures but contrarywise the actions motions of creatures depende vpon the counsell of God His foreknowledge even of thinges most mutable is immutable Wherefore it dependeth vpon a cause immutable that is vpon his owne eternal decree All this confirmes a providence vniversall over all things particular As much may be said for Gods eternal and immutable Election There can be no good at al in any thing which God from all eternity hath not decreed to effect or bring to passe Those whom once he loveth he loveth from al eternity and for all eternity we cannot therefore be assured of the present grace of God towarde vs excepte wee bee also assured of his eternall grace and loue vnlesse we wil imagine God to be mutable We must beleeue eternal life Our hope must be certaine Wee must pray for eternall salvation without condition or doubt Christs intercession for the elect is ever sure These amongst a great many others contente me perhaps you Now therfore after al this let vs heare what it is that you obiect First say you this doctrine carrieth men away from Gods revealed will vnto his secret will from the word to impressions or perswasions wroughte by faith before credit or beliefe be given to the word heard What is this If you haue at any time seene this wrighten in our doctrine why doe you not produce or note the places If you thinke it a consequent therevpon why doe you not frame your argumente and drawe your consequence what kind of Logique is this or of whom did you learne it to raile deadly and damnably against innocentes without any shew of proofe but if you caÌ„ neither shew where we haue wrighten it
nor by good apparent coÌ„sequence force our doctrine to it as out of doubt you caÌ„not why then doe you so shamefully slander vs we never so much as thought of any such matter Nay all that we haue hitherto taught is quit coÌ„trary They which perswade you others such thinges of vs they lie as wickedly as impudeÌ„tly as the divel Away then with these monstrous forgeries It is good Sir the expresse worde of God that they which with an earnest and thankefull mind in trew repentance embrace the benefit of Christ offered in the Gospell should certainly perswade themselues that they are in fauour with God through Christ and mâ—st assured heirs of 〈◊〉 life and that not for workes eyther don by themselues or fore seene by God that by the meete and free mercie of God wherby he hath vouchsafed from all eternitie to make choise of them before others which except he had don they had surely perished in the blindnesse and impietie with others Wee make the worde of God the maior of our syllogisme the testimonie of conscience that we beleeue and repent the minor in this manner He that beleeueth in the sonne hath eternall life But I beleeue in the sonne hence wee draw this conclusion which was in question Ergo I haue eternall life Now I pray tell me is this to lead you from the worde or to iudge of the grace of God and our saluation otherwise then out of the worde Truely if your selfe will iudge otherwise you shall perish everlastingely You adde farther that we wrest and corrupt the text of Paule and search too curiouslie into the secrets of God And yet you neither do nor can aleadge any example but in steed of proofes you pester vs with a feâ—w scurrile declamatorie termes If we did moue such questions whie God hath rather chosen one man then another Peter then Iuâ—as to eternall life whether others be also elected What is the nomber of the elect c. Then had you 〈◊〉 son to revile vs. For these are that vnsearchable depth wherof Paul speaketh and the knowledge of them is no way necessarie to our saluatioÌ„ 〈◊〉 the cheife cause of our salvation is Gods free election that this election is sure and immurable that it is made known vnto vs by such effects as we find in our selues naÌ„ely stirred vp by faith repentance and hearing the worde of God these are things whereof God would not haue vs ignorant but hath in his worde a thousand times repeated for his glory and out comfort Wherfore your acclamations concerne vs nothing howsoever you please your selfe in them Secondly you cannot abstaine from the stale drie drosâ—e of the Manichees and Stoickes for want of better weapons to offend vs. We for our parts detest that dotage of the Stoickes touching necessitie inhaerent in things themselues which shoulde binde and subiect to it selfe God and all thinges besides Contrariwise we maintaine that God is the most free and chiefe ruler of al things which doth al things according to his good pleasure whose haÌ„d no man can withdraw which is eternall immutable ever the same Why doe you vnder the name of fatal lawes deride his most excellent wise free and immutable decree A man might well laugh at the folly of these toyes but for that blasphemous impiety which you adde that no Christian can endure to laugh at but rather be vehemently therewithall offended Doe you thinke it absurd that al things which are and ever shal be were before the fal known vnto God by him decreed Then belike you laugh at Paule saying that before the foundation of the world grace was given vs in Christ and at Saint Iames saying that Gods 〈◊〉 are knowne vnto him from the beginning that is fromal eternitie But is it possible that you hauing ben so long conuersant in Philosophie Diuinitie should in your phansie frame vnto vs a mutable God Truelie if you speake seriousely I except against your wisedome if you iest frendly I must preiudice your modesty Do you think that God was mutable in threatning but spâ—ring the Ninevites He had determined to spare them as well before as after his threats But you will say why then did he threaten them for this verie cause that by threatning he might conuerte and hauing converted might saue them Therefore God was not diuerse or altered his purposeâ— for even when he threatned theÌ„ he vnderstood this condition except they repented and this repeÌ„taÌ„ce he did before all eternitie purpose by threatning to worke in their mindes Besides you obiect vnto vs a greivouse crime in saying we ouerthrowe take away Disciplieâ— prayer magistrates and lawes Not to fast I pray for breaking your shinnes If whatsoeuer God hath decreed shal com to passe as without doubt immutablie and necessarily it must discipline say you praier magistrates and lawes are to no purpose it were trew if he had decreed without theÌ„ that his decrees should come to passe But if by these meanes he would saue some restraine others and make a thirde sorte inexcusable and hath therefore commaunded to vse them that by this commaundement he might the rather mooue vs to make vse of theÌ„ and by this meanes attaine the good he hath decreed vnto vs then who aâ— you that presume to be a reformer of gods counsels and mutter that he hath decreed ordained and commanded things vaine and to no purpurpose God hath decreed to make daâ—e to morrow vvill you therefore conclude that the sunne riseth in vaine Because God every yeare bringeth corne from out the earth will you therefore conclude that the benefit of heaven and husbandrie might be taken away what schoole ever taught you fâ—om admitting the first cause to conclude a remoue of second causes when God decreed the end he likewise ordained decreed means vnto that end gaue vs charge to vse theÌ„ if we vse theÌ„ it is at his pleasure if not by his iudgement our fault it is at our owne perill Your obiectioÌ„ of Manichae in blasphemy toucheth not vs but S. Paul one vnspotted with that heresie All are created good by one good God by his most iust permissioÌ„ they fell corrupting turning away themselues from God Out of this perished heape he elected reprobated froÌ„ all eternity whom he woulde Manes acknowledgeth none of all this It is therefore a damnable slaunder to say that GOD did reprobate any contrarie to those sayings GOD will not the death anie but that all men shoulde bee saued Hee would not that any shoulde perish but all bee saved in respect of his goodnesse and lâ—ue towardes his creatures which will not suffer him to reioice in the destruction of his handy-vvoorke as may appeare by commanding calling and inviting to repentance although the force and efficacy hereof prevaile not in all For in his word he hath ofteÌ„ said that he reioiceth in no maÌ„s death as it is death destruction and torment
sees not this sees nothing But if I can I will one day answeare you in feawe wordes For whether I can or no whē I can I doe not yet knowe besides that it is tedious to me to handle these stale sophismes Learne in secret whē your thoughts are at leasure meditate on this that every man may trouble a true but God alone can quiet it If you would not crie rost-meat you might haue fared much better March 10. An. 1573. THAT PROVIDENCE DOTH NOT DEROGATE FROM PRAIER Part of an other letter to the same friend wherein is debated this question Whether the doctrine of Providence doe derogate from praier THe godly exercise of praier wel agreeth with the doctrine of Providence and is confirmed established thereby For whosoever beggeth at Gods handes with an vpright heart things necessary to salvation the same is verily perswaded that he forth with receiveth them The contrary opinion shaketh rooteth vp our faith cōfidence in God and suffereth vs not stedfastly to beleeue the last Article of the Creed But praier when it sueth for things on which salvatiō depēdeth not patiently humbly submitteth it selfe vnto Gods will not desiring to obtaine any other thing then that which GOD in his secret counsell hath decreed best and most profitable for vs. Nothinge more slacketh our obedience in this pointe nothing more disturbeth our comforte and quiet of minde herein then that errant cōtingency whereby the Academicks Epicures beare the world In hand that the events of thinges are not governed and determined by Gods divine counsel Recall to minde that distinction of thinges to bee praied for often taught and daily repeated vnto children by our country-man Philip Melancthon and this whole controversie of praier shal be cleered and put out of doubt Herevvith meeteth our opinion but the contrary opinion swarveth wholie from it so that truth wel suteth with truth but falshoode agreeth neither with truth nor falshoode The summe of all is you must ground your cōfidence on God and craue all good things of him and be thankful vnto him for the same no otherwise thē as if all thinges proceeded from him without any your endeavour and yet must you performe your dutie with as great diligence and industrie as if you were able to procure and gaine all thinges of your selfe and by your selfe without him Whosoeuer directeth not the whole doctrine and disputation of Providence and Election vnto this end he waxeth vaine in his curiositie intangleth himselfe in many snares which himselfe laieth for him selfe On whomsoever God hath decreed to heap his blessings to them he hath appointed the spirit of praier If then hee hath giuen thee a desire to praie assure thy selfe this gift is not in vaine but thou shalt alwaies bee heard according to Gods own promise This is the Consequent thou oughtest to deduce and gather on good ground infallible conclusion out of that precedent benefit Seest thou thē the cōtrary of this thy fear For nothing lesse impeacheth nothing more cōfirmeth the desire custome and consolation of prayer then the doctrine of Providence I much marueile that you yet still dreame of the ghostes spirits of particular men Howe often haue you hearde and reade the contrarie to be trew howsoeuer the miserable Sophists of our time groping in the thicke darkenes of their Academicall blockishnesse cavill hereat For without the doctrine of Election and certainety of salvation the vniversalitie of promised grace which appertaineth to al the faithfull and to them alone can neither stand or be mainetained nor applyed to the comforte and vse of the godly How often hath it beene reiterated vnto you that you must iudge of Election a posteriors from the subsequent signs effects it causeth For you must repute and iudge your selfe elected by that measur of faith which is required in the elect Yea this is true liuely faith for a man to beleeue that he is elect vnto eternall life for Christs sake Search then sift thine own conscience whether there be found in thee faith repentance and vnfeigned desire of the grace and fauour of God then pronounce thy selfe one of Gods elect al curious disputatiōs set apart I protest before God that I◠see not by what meās I could haue stood stedfast in many my priuate greeuances had I not held this one comfort impregnable No man shall take my sheepe out of my handes c. What are all other comfortes if this be not at hand with vs that all thinges good and evill befall vs not casually but by the eternall decree purpose of God worke for our saluation 9. Iun. 1575. A PREFACE OF AN ORATION pronounced on Easter evē by a certaine student of Divinity in the famous Vniversity of Heidelberge touching this question To whom the benefite of the Death and Resurrection of Christ appertaineth and how Christ died for all men COncerning the story benefite of our Lordes Resurrection I suppose I haue hitherto sufficiently treated It followeth that I proceede vnto the last point proposed I mean to whom this benefite appertaineth Wherfore directing our course as it were by the loadstar of scripture we pronounce by vertue and authoritie thereof that so precious inestimable a benefite belongeth vnto all the faithfull and to them alone and we exclude the wicked vnbeleevers as long as they remaine such from hauing any interest therein For all the faithfull they alone haue a taste of the sweetnes of those fruites suppose free iustification before God a quickening from the death of sinne and of the body lastly immortall life and glory these heauenly blessinges I say all the faithfull and they alone partake and enioy because they all they alone apply thē vnto themselues through faith For these are they who heare Christes wordes who beleeue haue eternal life and come not into condemnation These are they who are iustified by faith are reconciled vnto God and haue peace with him through our Lord Iesus Christ These are they who being regenerate by the holy Ghost are raised with Christ vnto newenes of life whose heartes are purified by faith Finally these are they which sleepe in Iesus whome one day God will bring with him hauing raised them from the dead that they may enioy for ever the glory of his heavenly kingdome Nowe the wicked being vtterly voide and destitute of faith which iustifieth howe should they I pray you partake in any of these blessinges with whom God is not pleased for without faith it is impossible to please God who belong not vnto Christ neyther are heires of the kingdome who neither haue title nor right In Christ Iesus nor To Christ Iesus as the lawiers vse to speake how should Christ appertaine vnto them How should the benefites be extēded vnto them Nay rather all these are by the mouth of the sonne of God himselfe farre remooued debarred
time or after death Nay let them tell vs if ever they are admitted into favour how they fall from it whereas neither any sinne nor actuall incredulity is able to deiect theÌ„ theÌ„ce For the latter of these is not incident vnto them and the former are satisfied for by Christ Whatsoever they here answere the effect of all will proue that either they wil auere that some please God without faith or that some are cast out of Gods sight and fauor without actuall incredulitie both which are false and impious and mutually destroy one the other Lastly what caÌ„ be spokeÌ„ more blasphemous then that God hath accepted into favor and lovingly fostereth and cherisheth all the vnfaithful wicked such as were Cain Saul Iudas Herod Caligula to conclude in a word al sort of malefactors filthy swine what comfort can there be more coÌ„teÌ„ptible then that thou art redeemed by Christs death reduced into amity friendship with him wheras many thousands of those which haue bin in like sort restored notwithstanding perish everlastingly My very heart quaketh and trembleth to prosecute these monsters any farther Who is there then that thinketh not this so false an opion impious absurd and blasphemous to be far remooved and banished quite out of the precincts bounds of the Church Here me thinkes I here them cry themselues even hoarse againe The promises of the Gospell are vniversall they pertaine vnto All they pertaine vnto Al. We therefore first demand of them this question what manner of Consequence this is to say The promises are vniversall therefore reprobates and filthie dogs and hogs are restored vnto the favour and grace of God Why is not the contrary rather inferred The promises of the Gospel haue all of them a conditioÌ„ of faith and repentance annexed with them therefore they pertaine not at all to dogs and hogs Then againe as ofteÌ„ as they vrge vs with their All All so often will we reply vnto them our Beleeving Beleeving For the promises indeed are vniversall but in regarde of the repentant and such as beleeue the Gospell And here we appeale before the whole world to the very letter of the promise Come vnto me all saith Christ but he addeth which labour and are laiden that is faint and sinke vnder the burthen of your sins which falleth out in those which are repentant And againe elsewhere in another place So God loved the worlde that hee gaue his onlie begotten son that everie one which beleeveth shoulde not perish but haue life everlasting And Paule saith The righteousnes of God by the faith of Christ Iesus vnto all and vpon all that beleeue And in another Epistle The Scripture hath concluded all vnder sin that the promise by the faith of Iesus Christ should bee given to theÌ„ that beleeue And Christ againe teacheth howe that he which beleeueth on the son hath everlasting life And Peter also All the Prophets witnes that through his name all that beleeue in him shall receiue remission of sinnes The like reason is to be yeelded of all other promises of the Gospell For they haue a coÌ„dition of faith and repentaunce either expressed or vnderstood and cannot without blasphemy be vnderstood of any other then of the whole number of the faithfull They except against this our doctrine that by this meanes the promises are made to be particular Let the Author of the bookes De Vocat Gent. of the calling of the Gentiles whether this Autthor be Ambrose whose title the books do beare or Prosper as it is supposed by some answer for us The people of God saith he haue their fulnesse and although a great number of meÌ„ neglect or cast from them the grace of their Saviour yet there is a certaine speciall vniversity of the elect and foreknowne of God severed and discerned from the generality of all to this intent that a whole world might seems to be saved out of a whole world and all men might seeme to bee redeemed from out of all men Wherefore the promises the Gospell remaine Vniversall to the faithful howsoever they appertaine not vnto dogs and swine The Maior also of this practicall Syllogisme remaineth Vniversall The promises pertaine to all that beleeue But I beleeue Therefore they appertaine vnto mee Againe Christ died and praied for al that beleeue But I beleeue Therefore he praied and died for me Nowe they are colde comforters who teach afflicted coÌ„sciences to reason on this manner Christ died for all men But I am a man Therefore Christ died for me For why may not a Turke dogge or hogge wallowing in the mire conclude on this maner O notable comforters and proclaimers of the grace of God The strength and very sinews of Christian comfort is not to be a man but to bee in graffed in Christ by faith Farther they obiect out of the Apostle that Al men are quickened and made aliue in Christ even as all die in Adam Where if they absolutely define that all are quickned in Christ the Scripture experience shall â—â—fute and put them to silence This iâ— it theÌ„ which the Apostle saith that Christ bestoweth grace on all that are his as Adam communicated and shared death with all that are his And the one indeed â—eaning Christ through grace which is a worke of more moment the other meaning Adam by naturall propagation which is a thing more easie And that this is the scope sence of S. Paule the wordes which followe next in order plainely proue For when hee had said that all are quickened in Christ he forthwith addâ—th But everie man in his owne order The first fruits is Christ theâ— they that are of Christ that is to say they which beleeue who also were giuen him by his Father and for whoÌ„ he earnestly praied vnto his Father And S. Augustine interpreteth this place not altogither vnlike vnto vs whereas he saith that it was therefore said that all are quickned in Christ 〈◊〉 because all who 〈◊〉 Adam are the members of Christ but because as no man in the naturall body death but in AdaÌ„ so no man is quickned in the spirituall bodie but by Christ Neither is there any more place lefte for this cavill that by this 〈◊〉 Adam is made stroâ—ger then Christ if he drawe headlonge with himselfe into destruction and the pitt and gulfe of death more then Christ saueth and freeth from the very mouth of hell For the power of each party is not to be measured esteemed according to the nomber of them which die and are quickened but rather according to the manner wherby destruction quickening is purchased or effected and also by the greatnes of the benefites either lost or regained To hurte is a matter of ease but to heale a worke of much paine and travell as saith the proverbe You may sooner and with much more ease destroy whole hundreths theÌ„ preserue saue one you may
ioyned with faith of miracles as also faith of miracles hath euer historicall or temporarie faith ioyned with it but not alwaies iustifying faith 13. Faith even in the most godly sorte of men is imperfect in this life and feeble yet whosoever feeleth in his hearte a serious purpose to beleeue and wrastling with doubt he may must surely perswade himselfe that hee hath trewe faith 14. Trewfaith once kindled in the hearte though in some sorte it often faint and be obscured yet it is neuer wholy extinguished 15. But after this life it is changed into a more full and certaine knowledge of God heauenly thinges namely a present feellinge and experience of happinesse with God which knowledge the scripture nameth a knowledge by seeinge face to face 16. Faith which is only historicall causeth desparation and heauinesse of Gods iudgment though accidentally 17 Temporarie faith causeth a certaine ioy but not pacifying our consciences because not proceeding of a true cause and worketh in vs confession and some shew of good workes but only for a time 18 Faith of miracles obtaineth those miracles whereof it is from God 19 Wee obtaine righteousnes before God and participation of Christ and all his benefits onely by that faith which applyeth to euerie particular man the promises of grace 20 True conversion and beginning of new obedience according to al the commandements as it cannot goe before this faith so it cannot but accompanie it OF THE OFFICE AND PERSON OF Christ the onely Mediator Disputed by D. Zach. Vrsine in the Vniversitie of Heidelberge for his degree of Doctorship an 1562. The Proeme WHereas God hath not only appointed in his church a ministerie of his word and coÌ„maÌ„ded approved this vocatioÌ„ to the office of teaching which is practised in the church but also hath coÌ„meÌ„ded this most high daÌ„gerous functioÌ„ of all others that are performed by men to those which haue both the knowledge of heauenlie doctrine and also indifferent abilitie to deliuer the same and by innocencie of life giue vnto the hearers examples of that which they teach and doth by the mouth of S. Paule pronounce them guiltie of others offence which place or consent to them that place in this order men vnfit that is such as by life or evill doctrine giue offence to the church 2 Tim. 5. Lay not thy handes rashly one anie be not partaker of others offences these things I say being so it is without doubt necessary that such as in churches or schooles shall vndertake parte of this labour of teaching bee first heard by such as can iudg of the truth of doctrine and willinglie submit themselues to the triall censure of men I therefore although in coÌ„fidence of mine owne worthinesse I may so little presume to present my selfe to this publique view of learned men and young students that I bring neither learning nor experience nor iudgment nor anie thing at all to plead in my behalfe for the patient presence and attention of the learned besides great trembling and earnest entreatie of Gods assistance and your fauour yet seeing they who haue ben some times coÌ„uersant in scholes should not draw back from triall and seeing it is a part of ingenuity faithful dealing not to conceale eueÌ„ a mans owne weaknes I haue thought it fit both for discharg of my duty my further learning not peremptorily to withstand their commaund whose pleasure it is that I should come into this place But because the custome and purpose of these disputations is to determine vpon some principal pointes of Christianity I haue determined at this time to repeate discusse that argument of scripture which is touching the office and person of one onlie mediatour betweene God and man eveÌ„ Christ Iesus our Lord both because it compriseth a short grounde and summe of Christianity as also because ever our forreine and hom-bread contentions do most concerne this point I purpose therefore after my manner to recite as breifely and plainly as I can the sence and meaning of some propositions togeather which reasons and testimonies taken out of holy scripture 1. Position After man by sin was separated from God the most absolute and perfect a iustice of God would not suffer him to be reconciled vnto God except some b very man borne of that mankind which had sinned yet himselfe free c from al spot of sin had endured sufficient punishment for mans sins and perfourmed the full obedience of Gods law a. Gen. 2. 17. In the daie that thou eatest therof thou shalt die the death Deut. 27. 26. Cursed be he that coÌ„tinueth not in all the wordes of this lawe to doe them Mat. 5. 26. Thou shalt not come out thence till thou hast paide the vtmost farthinge Rom. 8 3. God sending his own sonne coÌ„deÌ„ned sinne in the flesh that we c. b. Rom. 5. 12. 15. As by one man sin entered into the worlde c. Cor. 15. 21. For since by man came death by man also came the resurrectioÌ„ of the dead 1. Tim. 25. Heb. 2. 14. 15. 16. Aug. de verâ— relig That nature was to bee assumed which was to be delivered c. 2. Cor. 5. 21. He made him which knew no sin for vs c. Heb. 7. 26. For such an high Priest it became vs to haue which is holy innocent vndefiled c. II. But the merit of no persoÌ„ which was not God could be equall to the sin of all man-kind much lesse greater then it d. Act. 20. 28. God hath purchased his church with his owne bloud Rom. 18. 3. When it was impossible to the law in as much as it was weake because of the flesh God c. III. Such a person also as had beene only a creature could not haue ben able to endure the weight of Gods anger against the sins of maÌ„kind and to deliver himselfe out of it e. Psal 30. Lord of thou marke what is doâ—e amisse who shall be able to endure it Deut. 4. 24. The Lorde thy God is a consuming fire IV. Moreouer it stood him vpon by his desert intercession to obteine by his power to restore vnto vs that righteousenesse life which we had lost to free vs from sin death to defend saue vs vntill we were perfectly restored f. f. 1. Cor. 15. 21. By man came the resurrection of the dead Ioh. 10. 28. I giue vnto my sheepe eternall life Ioh. 6. 39. 15. 26. Mat. 11. 27. Eph. 4 8. 9. 1â— Heb. 7. 26. 1. Cor 15. 22. 23. V Lastly it is necessarie that all which should bee saued being engraffed into the body of this mediator should be borne caried by him for ever g. g. Eph. 3. 17. That Christ by faith may dwell in our hearts Io. 15. 4. Abide in me Iâ—n you As the braÌ„ch caÌ„not beare fruit in it selfe except it abide in the vine so neither can you except ye abide in me Rom. 8. 9. He that
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
Trinity eternal Deity of the Son holy Ghostâ— or as though he wrested the Christians weapons out of their hands or by manifest consent were an opeÌ„ abetter of the Arrinish glosies No no would to God rather you Vbiquitaries did not so oâ— would at least cease to spread the infection of your Arrian leprosie throughout the church He indeede made choise of some argument before others not vnadvisedly or to such purpose as you slaunderously imagine but as himselfe often profesieth because he did wish we would bring nothing but what were sound and substantiall And good reason for he found by experience in his conflictes with Servetus Gentâ—â—is the like monsters which were arguments of strength and perspicuity and which were not which did powerfully presse the adversary and which did not And therefore he saw well that he was to coÌ„bate not with number but waight of arguments by his example taught others how to encounter heretâ—ques who are now growen far more subtile slippery then heretofore was either Samosateâ—â—â— himselfe or Arrius or any other of their principal patriarchs For now the adversary which by these his instruments impugneth the glory of Christ is growen old and wily There are now to vse the words of Cipâ—ian almost sixe thousand yeares accomplished since first the Divel beganne thus to war against God He hath by this tâ—â— even by practise of antiquity throughly instructed heretiques in all sleightes of attempting all trâ—â—kes devises of vndermining Lastly seeing the spirites of the Prophets are subiect to the prophets this worthy excellent servant of God did only by wrighting advise not prescribe vnto the church any interpretations or opinions of his own Cease therefore ingratefull exclaimers to forâ—e out against him the pestilent poison of slaundering tongues in your pulpits which without him many of you were scarsely able to mainetaine with credit But to let these passe I come now to the secoÌ„d sore of wrightings which is both heretical and intollerable for monstrous paradoxes therin maintained plaine principles of divinity dâ—faced opeÌ„ testimonies of scripture perversely corrupted heresies long since condemned lately restored and imposed vpon the simple vulgar for verities EvaÌ„gelicall In which kinde the most bitter Aâ—chilochian disputant Huberâ—us an impudeÌ„t back iuding Apostata doth now Lord it whom hatred against the truth truely knowen but want only denied wilfully impugned doth euerie day more then other so swiftelie sweepe away with a continuall current of barking and back-biting that meÌ„ may iustly suspect him for a fearfull example of one giuen over by God into a reprobate sence God of his mercie gâ—aunt him a better minde if he be not past cure or at least so bridle his furie that he cary not others with him headlong to destruction He as an impe of Pelagius mouthy sectary of Eâ—icurâ—us filleth all Germanie with horible exclamations that all men without exception as well faithfull as Infideli alreadie dawned as hereafter to be condemned reprobate as others suppose doggs hogs as Christ his sheepe Nero Heliogabalus as Dauid Iosaphat Iudas as Peter are by the death of Christ reconciled vnto God sanctified iustified their sius pardoned theÌ„selues receiued into the bosome sauor of God in a word saued applaud your patroÌ„ procter ò you dogs hogs which hath opened so wide a gate vnto Atheâ—sme no maÌ„ daÌ„ned for sin but only for vnbeleife that in God there is no eternal decree of electioÌ„ reprobatioÌ„ that God hath not defined a certaine â—uÌ„ber of them which shal be saued that al meÌ„ euer since the fal of Adam are elect in Christ that Election grace and forgiuenes of sins is generall and coÌ„mon vnto all and that with God there is no speciall Election but this speciall Election is only in respect of men as every man privately applyeth to himselfe that grace which is coÌ„mon vnto al that God knew from everlasting who woulde embrace his grace offered and who againe would make shipwracke thereof that to Elect is nothing else but to invite and win mankinde vnto himselfe that many of the Elect do perish that the certeinty of Gods giftes and graces whereof wee boast out of Rom. 11. 29. where they are said to be without repentance is a vaine brag that our ElectioÌ„ in Christ is founded on a supposition and condition If wee beleeue that it relyeth wholy on our faith that faith is not given vs indeed without the grace of God howbeit the meanes by which it is giuen vs are in our own power that the vnregenerate haue an arbitrary ability to run assone as God calleth them by his worde that they can of them selues perceiue and vnderstand the Lordes voice when he crieth vnto them that the cause why of many who vse the same meanes some beleeue and persevere 〈◊〉 her some beleeue not or beleeving persevere not is the right or not right vse of the meanes that this vse is in our owne power that the 9. Chapter to the Romanes treateth not of Predestination to life or death that this doctrine of pedestination maketh God a lying God a cruel God a God reioycing in euill and an vniust God that it ouerthroweth the ministery leaveth no place for wholsome exhortation that it breedeth securitie despaire in men and an hundred other postions of this kinde wherwith if you conferre the auncient pestilent heresies of Pedagius Coelestius they will concurre with this doctrine meete therwith as iust as germans lipes For the Pelagians taught the selfe same as appeareth both out of the writinges S. Austen out of the epistles of Prosper and of Hilarie vnto him touching the reliques remainder of the Pelagian heresie in Fraunce They taught that in deede all men had sinned in Adam and that no man was saued by his owne workes but by the grace of God in regeneration howbeit the proptiation of Christes bloud is say they proposed vnto all without exception that whosoeuer will laie hold on faith receiue the Sacrament of Baptisme may be saued that God knew before the framing of the world who would beleeue coÌ„tinue faith full that he predestinated them vnto his kingdome whom he forsawe to be such as being freelie called by grace would proue worthie their Election and departe this life with a laudable happy end that therefore all men are admonished to beleeue liue well that no man might despaire of attaining saluation They denied that there was a set number predestinate of God least the vse of exhortation thereby should bee voide and the force and edge of preaching rebated They avered that all serious industrie in weldoing was cleane remooued all manner of vertues cancelled if Gods decree preuent menâ— willes that vnder the title of Predestination the Stoicks fatall necessitie was againe set on foote and established that the. 9. Chap. to the Rom. was was neuer vnderstoode by the
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
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
Sermone de Euch. 〈…〉 Thinke not wheÌ„ yee come to these mysteries that yee receiue the Lordes body at the hands of a maÌ„ that is to say the Minister with many other such like places II. The second proposition The things signified I meane the body and bloude of the Lord are not received WITH IN and VNDER the bread and wine by the mouth of the body Reasons of the second proposition 1 The first is because they are not bodily present with in and vnder the signes as hath beene shewed quest â— propos 2. 2 The secoÌ„d iâ— because they passe into the belly which is the receptacle appointed for bodily meates 1. Cor. 6. 13. For all which entereth in at the mouth goeth downe into the belly Mat. 13. 3. The third is because the promise wherin the things are offered is not receiued by the mouth III The third proposition The thinges signified suppose The lordes bodie and bloud are receiued spritually by faith 1 The first reason is deriued from the conditioÌ„ of the whole kinde because in SacrameÌ„ts the things signified are receiued by faith by which alone as we are iustified so we receiue all the benefites of the new Testament 2 The second is because the promise of grace is not apprehended but by faith Nowe the communion of the body and bloud of Christ is the promise of grace See Vrsin Volum 1. Pag. 103. The argument of a certeine famous Disputant framed in defence of the eatinge Christs body with our mouth Ob. To whatsoeuer instrument the eating of one thing in the Lords Supper appertaineth to the same the eating of the other ought to appertaine But the eating of one body that is the bread in the Lordes Supper appertaineth to the mouth Therefore the eating of the other which is Christs body appertaineth to the same Ans 1 The Maior is true in such meates as are naturally conioined of containe one the other of the which sort is a a Pye Now the bread and the body of Christ are not so ioined togither In these then it is false The Maior thus he proues Whosoeuer includeth in the same worde of eating both bread and wine the body blood of Christ affirmeth also that they are both receiued vvith the same instrument But Christ includeth both bread wine his body bloud in one the same worde of eating Therefore CHRIST affirmeth that they are both received with the same instrumeÌ„t of eating Ans 1. The proofe of the Maior faileth because an vniuersal affirmatiue should be concluded in Barbara 2 The Maior beggeth that which is in controversie and is denyed The falsenesse thereof appeareth Iohn the third where CHRIST includeth in the same worde of birth the spirit and the flesh and yet it followeth not that they both are borne after the same manner or by the same instrument 3 The Minor also is false For this worde of eating is referred to the hollyed breade not to the bodie but by way of consequence For it properly pertaineth vnto that which the Lord tooke in his handes and brake which was bread and not his body This reason is vvorthy the marking for that according to the Papistes and such as simplie mainetaine Consubstantiation the bodie of CHRIST is not there before the wordes of consecration as they call them are pronounced but beginneth to bee there in the very last instante of the pronouncing of these wordes This is my bodie But according to the Vbiquitaries which are as it were chymicall consubstantiators it is there indeede as in any other breade but it is not yet edible vntill after consecration CHRIST then commaunded not to eate that with our mouth in the breade which as yet was not in the breade or as yet was not edible Then againe he proues the Maior of his former syllogisme A word having but one signification is to be taken but in one But eating both of the breade and of the body of Christ hath but one signification viz. with the mouth It is then to bee taken in one signification of both Ans 1. Heere againe faileth the proofe of the Maior being an vniversall affirmatiue which should haue bin concluded in Barbara 2 The Minor is a begging of that which is in coÌ„troversie The third question Vnto whom these things are offered and of whâ—â— they are receiued Heereunto is there made aunswere in tvvo Propositions both being affirmatiue 1. Proposition The things signified are receiued by the faithful aloÌ„e 1 Reason Because only they that beleeue receiue the promises by faith 2 Reason Because they alone that beleeue haue the spirit of Christ from the which his life-giuing fleshe cannot be separated 3 Reason Because in them onely that beleeue Christ remaineth and they in Christ Eph. 3 17. 4 Reason Because they alone that beleeue receiue and haue life Ioh 3 6. 2. Proposition The vngodly comming without faith receiue the signes without the things themselues Looke the reasons as they are set downe in the Church pag 58â— Looke the obiections for the eating of the vngodâ—y Ibid. pag. 5â—2 A BRIEFE EXPLICATION OF the whole controversie concerning the Lordes supper betweene the Consubstantials and the true beleevers The chiefe pointes of this explication 1 What errors the Consubstantials impute vnto vs. 2 The arguments of the Consubstantials against our doctrine of the supper 3 The shifts of the Consubstantials including some of our obiections 4 Arguments against the presence and corporall eating of the body of Christ IN WITH and VNDER bread 5 The arguments wherby the opinion of the Vbiquitaries is refelled and the truth of sound doctrine confirmed The errors which the Consubstantials falsly impute vnto vs with their refutation Ob. IN the doctrine of of the Lordes Supper there are say the Consubstantials two extreams to be avoided for both every vertue every truth standeth betweene two extremes The one is of the Papistes the other of the Sacramentaries and on each side it seemes to be fourfould The errors of the Papistes are 1 Transsubstantiation 2 The worshippe of bread 3. The sacrifice of the masse 4. A maiming of the sacrameÌ„t Ans They set downe indeede the errors of the Papistes but they cannot refute them because their opinion agreeth more with the opinion of the Papists then ours doth For first although they teach not Transubstantiation yet they teach Consubstantiation whereof there is nothing delivered in the word of God 2 Whereas they teach the bodilie presence of Christ it must needs be that they also worship Christ in the bread whom they suppose to bee bodily present in vnder with and to the bread which is a thing no lesse idolatrous then if they worshipped the bread For wheresoever Christ is whether in a visible or invisible manner there he is to be worshipped 3 They establish the sacrifice of the Masse because as it hath bin already said whilest they are bound to worship Christ in the bread they are enforced to aske of
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
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
of God which is publique in his church or the preseruation and vse of the ministrie that is publique preaching and studie of religion administration and vse of the sacraments publique praier honor obedience dew to the ministerie that is a mainteining of the ministerie and spirituall sabbaoth which is obedience to this doctâ—ine It forbiddeth neglect of the duty of teaching corrupting and maiming of doctrine neglect of exhortation to vse the sacraments and their lawfull administration contempt of doctrine and curiositie in searching things not necessarie conteÌ„pt and prophanation of sacraments neglect of publique praier hypocriticall presence at them such recital of theÌ„ as is vnprofitable to the church with drawing others froÌ„ the ministerie abolishing the ministerie calling ther vnto men vnworthy errors about the vse of the ministerie conteÌ„pt of ministers disobedience to the ministerie ingratitude or harde dealing against the ministers neglect of schooles and schollers 5. The fifte precept commaundeth civile ordeâ— or mutuall duties of men betweene superiors and inferiors wherof some are peculiar to pâ—rents as nourishing defenc instruction and domesticall education of their children to teachers as scholastical discipline and instruction to magistrates as commaunding the discipline of the whole decalogue and putting the precepts therof in executioÌ„ by defending the innoceÌ„t punnishing offenders ordeining and executing politique lawes in common weales of maisters as to commaund their families that which is iust to giue rewardes and gouerne by domisticall discipline of such as are honorable for age or authoritie as to direct others both by examples and advise inferiors as honor that is reuerence loue obedience gratefulnesse mildnesse towards superiors Other some are commoÌ„ to all men as vniversal iustice and iustice particular distributiue diligence loue of parents grauity modestie gentlenesse Ther-fore it condemneth in parents neglect or loosenesse of education neglect of defence or foolish zeale for children In parents and teachers neglect of instructioÌ„ corrupting too much indulgence or fauor too much crueltie In magistrates slouth and tirannie in maisters granting too much libertie vniust commaundes defrauding men of their dew hyre or rewarde too much roughnesse in men of authoritie foolish couÌ„sell light and euill manners neglect of yonger sort or others whom they may help or correct in inferiors defect of reuerence loue obedience gratification mildnesse or excesse when more of these is attributed vnto them then the lawe of God doth permit But in all omitting of dutie disobedience eye-service error or respect of persons in distributing offices honors or rewardes slouth busie curiosity want of loue to parents vniust indulgence towards children ingratitude vniust gratification lightnesse pride immodesty arrogancie shew of modestie too much rigor severity too much gentlenesse 6 The sixt precept provideth for the safety of our owne and others life and body therefore commandeth particular iustice hurting no man gentlenesse mildnesse quietnesse coÌ„mutatiue iustice in punishmeÌ„ts fortitude humanity mercy friendship It forbiddeth vniust harming the life or body of our selues or others too much pitty wrath vniust anger desire of revenge strife cruelty respect of persons turbulency vniust gratificatioÌ„ for quietnesse sake cavill vpon too strict law private revenge fearefulnesse inhumanity hatred of our neighbour inordinate loue of our selues reioicing in other mens harmes waÌ„t of pitty in mens miseries lightnesse or inconstancie in contracting or dissolving friendship cousenage OF THINGS INDIFFERENT 1. OF humaine actions some are in their owne nature good or evill some indifferent 2 Of their owne nature good are such as be expressely commaunded by God which wee must needes doe according to the intente of the lawe rightlie vnderstoode 3. Evill in their owne kinde are such as are expressely forbidden in Gods lawe 4. Indifferent are such as are neyther commauÌ„ded nor exhibited by God 5. These may either be done or omitted with sinne or without sinne 6. They are sinnes when they are either done by the vnregenerate or of the regenerate but with scandall offence of themselues or others 7. They are no sinnes when they are done of the regenerate without scandal 8. They are necessarie to be done when they cannot be omitted without scandal 9. Therfore of themselues they are lawfull and good but yet indifferent and arbitrarie by accident they may be evil and vnlawful or necessary XXII OF MANS IVSTIFICATION BEFORE GOD. 1. That righteousenesse wherby we are iustified before God is the fulfilling of Gods lawe 2. Legal iustice is the fulfilling of the lawe performed by him which is named iust 3. Evangelical iustice is the punnishment of our sinnes which Christ endured for vs freely imputed by God to them that beleeue 4. Since the fall of man no man besides Christ alone in this life is iustified before God by the righteousenesse of the lawe 5. Wee are iustified onely by faith in Christ 6 And yet the righteousnes of the law must in this life be begun in al that will be saved XXIV OF THE SACRAMENTS Publiquely disputed at Heidelberg the 23. of August Anno. 1567. 1 GOd from the beginning did ioine vnto his promise of Grace certaine signes or rites which are in the church vsually called sacrameÌ„ts The proofe recited by the respondent afore disputatioÌ„ after the ancient custome of the vniversity From Adam there haue beene sacrifices which God ordained because they pleased him Circumcision vvas commaunded vnto Abraham By Moses the sorts rites of sacrifices were encreased and other ceremonies added vvhich endured vnto Christ who ordained and substituted in their steede baptisme and the mysticall supper of the Lord. 2 The sacraments are signes of the eternall covenant betweene God and the faithfull that is they are rites commaunded vnto the church by God and added to the promise of grace that by them as by visible and assured testimonies God may signifie vnto vs and witnesse that according to the promise of the gospell he doth communicate Christ and al his benefits to them vvhich vse these signes in a liuely faith that so hee may confirme vnto them a confidence assurance of this promise and the church by these visible markes may be distinguished from al other sectes publiquelie professe her faith gratefulnes towards God continue encrease the memory of Christs benefits and be bound and provoked to mutuall loue and charitie vnder one head Christ Iesus The proofe This definition is expreslie set downe Gen. 17. 11. Exod. 20. 10. 31. 14. Ezech. 20. 12. Ye shall keepe my sabbaths c. That rites were commanded vnto the church by God it appeareth by induction also the rites are added vnto the promise as visible signes thereof Because the rites of all sacramens doe not only signifie our duties toward God but especially principally Gods benefits towardes vs as circumcision signifieth remission and mortifying of sinne Deut. 30. 6. Col. 2. 2. 11. sacrifices and the Passeover the killing and eating of Christ 1. Cor. 5. 7. Ioh. 1. 19. Heb. 8. 9. 10. Neither doe we only
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