farther say if all this was not enough but that the innocent man must daily punnish himselfe for he did seuerely chastize his bodie to bring it to subiectiō vnto Christ It is incredible how carefull and religious hee was not to be wiser thē in sobrietie was fit for him he did ever captivate vnto Christ that naturall wisedome wherin he excelled he neuer durst determine anie thinge but out of the plaine and knowne worde of God he would avouch nothinge but what he had receaved by most sure faith of the holy Ghost lastely he was alwaies of this minde that nothinge was to be altered from the common receaued customes and opinions except the vnresistable veritie of Gods worde did both commaund and force But that he might with more certaintie compasse all these things he was exactelie skilled in the tongues a most necessarie instrument amongst others for a true diuine and these he had alwaies readie and vsed them wheresoeuer was neede with passinge dexteritie and wisedome A man for iudgment most profūd for prouidence wise cunning to devise quicke to invent laborious to search sharpe to discusse readie to perceaue in deliueringe a truth most faithfull in refellinge a falshoode most powerfull farre from uanitie diligent in all he vndertooke armed at all points with the complete harnesse of a true Diuine a stronge repeller of falshoode an invincible fortresse of defence for veritie This man worthy audience by profession a diuine indeed a champion of Christ haue we lost wee haue I say lost by the will of God this earnest maintainer of Gods truth this victorious aduersarie of Satan this faithfull touchstone aud rebuke of the fraudes and sophismes which he vseth to plot and devise this valorous vanquisher and destroyer of heresies we haue seene taken from amonge vs and we all lament this most heavie plague and greivous wounde inflicted on vs and the whole church of Christ But whether do I wāder Doe you not now perceaue noble and excellēt auditors that by degrees I am fallen to the second point whereof I purposed to speake For hitherto I haue giuen you to vnderstand that this our Doctor was a rare man for excellencie of wit learninge trust and skill in matters of religion the learnedst among divines and most divine amonge the learned Now it followeth necessarily that I speake somwhat of that second parte which I proposed that so to this theorie and knowledge I may ioyne his vertuous life and practize The manner hereof was this he was an other iust Zacharie before God and laboured with all his might to ioyne innocencie of life to those excellent giftes of witt bestowed on him by nature arte ane the heauenlie grace of God I call you to witnesse that haue conuersed with the man openly and familiarlie Whatsoeuer he had of nature did hee not after he had faithfully bettered it by liberall artes and profited it by grace infused from heauen imploy it wholie to the studie and dutie of pietie charitie and humanitie Some perchaunce will thinke it incredible some enuiouselie spoken yet I must needes say it I thinke this age hath bred verie few whose studious part and dutiful minde might be compared with this mans hearte and minde Which I speake not because I woulde flatter him for whie should I flatter the dead nor that I yeeld too much to our freindship and familiaritie for it was a greife to me that I was almost alwaies absent from so worthie a man and now to be cutt of from all hope of acquaintance with him which I haue so much wished this is that which grieueth me most of all I speake the truth that which in cōscience I thinke I haue obserued in this mā so much diligence of studie and so much gratiousnes of curtesie faire behavior as can very hardly be matched must lesse bettered by any mā And how might this be known beeaus in pietie charitie and curtesie he satisfied al other men but never could satisfie himselfe But who I pray is there that can witnes thus much nay who is there that cannot witnes it if he haue but heard the name of Vrsinus heard it say I nay I call thē to witnesse which know not so much as his name There haue beene manie in our memorie which haue most greedilie gathered the most sweete wholsome fruite of his labours as from a tree vnknowne haue togeather with vs thirsted after the water poured from his river and bowells by Christ It were to long to confirme these thinges by examples testimonies and arguments perhappes to some of you vnprofitable to others teadious But out of manie I will make choice only of som feaw frō his plentifull panterie stor-house furnish you out a frugal thriftie bāquet His first rudimēts of religion he had learned of a child which is a great matter In proces of time he encreased furthered thē most aboūdātly which is more But the greatst matter most memorable of al the rest is that whē he was aged if a man of years may be termed aged at which years it pleased God to take away and extinuish that light shining to the testimonie of that true light but being I say aged he as much confirmed that his studie of godlinesse and religion as when he did most Lastly at all times that I may if it be possible conclude al in a word without measure or end he was so carried away with desire of godlinesse and reverence of his maker and did so burie himselfe therein that from the principles of wisdome proceeding every daie very much forvvard he in the end attained that perfection wherwith the most righteous God hath now crowned him And though himselfe procured vsed no other sufficient witnesses of these his most holy endevours which God very well knew and approued besides that great searcher of harts God our Lord Iesus Christ whom he serued in spirit yet am I able to alleadge two most evident proofes thereof namely his faithful praiers sacred meditations But then will some man say did this Vrsinus whō you cōmend vse to cal witnesses about him when he wēt to praier did he offer himselfe to the view hearing of others as if he had beene on a theater and not in his closet no truely That most simple man one far from al shew of this humaine vanitie affectiō of vaine glory thought it alwaies sufficient to be seene in secret by his father which seeth in secret vvas verie warie in beeing seene of others confirmed himselfe by Christiā praier did not vaunt himselfe by pharisaicall boasting Do I then guesse and speake by coniecture nor so but avouch it vpon certaine knowledge For such indeede was this man of God most carefull of the truth the church the afflicted brethren al mē wholie bent to faithful praier whereby like another Iosue conversing night day in the light of heavenlie things he did with feruent praier saue and defend
the true reall and spirituall communion of the bodie it selfe of Christ 10 The lawfull vse of the Lords supper is when the faithfull obserue this rite instituted by Christ in remēbrance of him that is to stir vp their faith and thankefulnesse 11 As in this vse the body of Christ is eaten sacramentally and really so without this vse as by infidels and hypocrites it is indeede eaten Sacramentallie but not reallie that is the sacramental signes as bread and wine are indeede receaued but not the things themselues signified by the signes namely the bodie and bloud of Christ 12. The doctrine of the Lords supper is grounded vpon manie those very forcible argumēts All places of scripture which mention the Lords supper do cōfirme it And Christ doth not cal any invisible thinge in the bread his bodie giuen or brokē for vs but that verie visible bread which he brake which because properlie it could not be so meant himselfe addeth an exposition that hee woulde haue that bread receaued in remēbrance of him which is as much as if hee had saide that this bread was a sacrament of his bodie Also he saith that the supper is the new testament which is spiritual one and eternall And Paule saith that it is a communion of the bodie and bloud of Christ because all the faithfull are one bodie in Christ which can haue no fellowshippe with the divell Also he maketh the same engraffinge into Christes bodie by one spirit in baptisme and the holy supper The whole doctrine and nature of sacraments doth confirme it which represent vnto our eies the same spiritual cōmunion of Christ to be receaued by faith which the worde or promise of the Gospell declareth to our eares and therfore they are called by the nāes of the things signified and haue not except in the lawful vse the receauing of the verie thinge annexed vnto them The articles of our faith cofirme it which teach that Christes body is true humane not present in manie places at once and that now it is receaued vp into heauen and shall there remaine vntill the Lord returne to iudgment that the cōmunion of the godlie with Christ is wrought by the holie Ghost not by enterance of Christs body into the bodies of men therefore al the purer antiquitie of the church with verie great and open consent professed the same doctrine 13 The Lords supper differeth from baptisme 1 In rite and manner of signifying because the washing signifieth remission and clensing of our sins by the bloud and spirit of Christ and societie of the afflictions and glorification of Christ But the distribution of breade and wine signifieth the death of Christ imputed vnto vs for remission of sinnes and that wee beeing nowe ingraffed into Christ are become his members 2 In special vse because baptisme is a testimony of our regeneration or covenant betweene God and vs and of our admission or being receiued into the church but the Lords supper witnesseth that we are perpetually to be nourished by Christ abiding in vs and that the covenant which we haue once made with God shall ever endure steadfast and that we shall for ever abide in the church and bodie of Christ 3 By the persons to vvhom they must bee ministred Baptisme is due to all which are to be accounted for members of the church vvhether aged or infantes the Lords supper to them onely which can vnderstande and celebrate the benefites of Christ and examine themselues 4 In often vse Baptisme must only once be received because the covenant of God once begun is ever firme and steadfast to them that repent But the Lords supper must be often receiued because the renuing of that league and often remēbrance thereof is necessary for the strengthning of our faith 5 In the order of vsing because baptisme must be ministred before the Lordes supper never but after baptisme 14 They come worthily to the Lords table which examine themselues that is which are endued with true faith and repentance Which who so do not finde in themselues they must neither presume to approach without them least they eate and drinke iudgement to themselues nor deferre repentaunce whereby they may approach least they pull vpon themselues hardnesse of hart and eternall punishments 15 The church ought to admit to the Lords supper all that professe that they embrace the foūdation of Christian doctrine purpose to obey it and to prohibit all such as being admonished by the church and convicted of their errors will not for all that desist from their errors blasphemies or manifest sinnes against conscience 16 The Pope hath done wickedly in taking the breaking of bread from amongst the rites of the the Lords supper as also in barring the people the vse of the cup. He hath also done wickedly in adding so many ceremonies never commanded by the Apostles Hee hath fowly transformed the Lords supper into a theatricall masse that is into a foolish imitation of Iudaical traditions stage-like gestures But most impious idolatrous are those devises to perswade that the masse is a propitiatorie sacrifice wherein by the Masse-Priests Christ himselfe is offered vp to his father for the quicke and dead and by vertue of consecration is substantially present and so abideth as long as the bread and wine remaine vncorrupt and bestoweth the grace of God and other benefits on them for whom he is offered and by whom he is eaten with the bodily mouth without any good motion of their owne and also that he is to be adored worshipped as he is included and borne about vnder those two kindes namely bread and wine For these damnable and abominable idols it is very necessary that the masse bee banished from the Christian church A FVNERALL ORATION OF D. FRANCES JVNIVS Professor of Divinity in the famous Schoole of Neustade vpon the death of D. ZACHARY VRSINE a most worthy man and vigilant Doctor and Professor of Divinity in the saide Schoole of Neustade WE haue lately lost noble and worthy auditors the most faithfull servaunt of God Zacharie Vrsine a reverende vvitnesse of our Lorde Iesus Christ a right vertuous man my sweete fellow-professor and one most beneficiall to Gods church of this man are we deprived and this our orphan-schoole left destitute of her parent The greatnesse of which losse if I woulde amplifie I shoulde but giue occasion of more heavinesse to your mindes that are already in this case too tenderly affected and faile exceedingly of that excellency of discourse which in so excellent a subiect may iustly be expected For though faine I would and could hartily wish that I might speak much to this purpose yet I neither thinke it fit considering I should but minister fuell to the fire of your affection nor accompt my selfe able as well for divers defects which I feele in my selfe of wit learning exercise continuance of conversing with that man of happy memorie whereby I am
if we yeeld to their devise we must without exception condemne all those whom any chance shall hinder from baptisme how great so ever bee their 〈◊〉 whereby Christ himselfe is possessed And in his Antidot 〈…〉 saith he that the vse of those helpes of our salvaâ—â—â—n which Christ hath giuen vnto vs may be said to be necâ—â—â—â—ry 〈◊〉 there is opportunity of receiving 〈◊〉 Howbeâ—â—â—he faithfull are alwaies to bee admonishâ—â— that the necessary of a sacrament is none other the◠〈…〉 wherevnto the power of God is not to 〈◊〉 Indeede there is no good man whose 〈…〉 tremble at that 〈◊〉 The SacrameÌ„ts ARE THINGS SVPERFLVOVS c. These are his word which thoroughly retort and refell the 〈…〉 But children are borne holy therefore they need not be baptised whence enâ—â—â—th a contempt of baptisme Nay rather contrarywise because they are borne holy that is sons and heires of the covenant they had neede be baptised For saith Calvin elsewhere they are not received into the church by baptisme for any other reason but because before they were borne they did appertaiâ—e vnto the body of Christ Otherwise the children of Christians ought no more to be baptized then the children of Turkes Wherefore Peter exhorteth the lews to be baptised in the name of Iesus Christ Wherefore because saith he the promise was made to you and to your children This therfore is the reason why baptisme is due vnto our children and not vnto the children of Turkes because they from their mothers wombs are childreÌ„ of the promise which these are not Wherefore the contempt of baptisme cannot ensue on that which vnto the godly is the chiefe motiue of desiring and ministring baptisme neither neede we to feare least that should turne to the destruction of soules wherevpon is grounded the especiall comfort of parentes children togither with the iust desire of baptisme And if the Iesuite proceed therefore to accouÌ„t the baptisme of childreÌ„ vaine because the infants of the church even from their birth are reckned in the covenant let me intreate him to learne of his maister Lombard that baptisme is a sacrament of remission of sinnes before graunted through faith But O heavy sentence pronounced by the Maister of Sentences Infantes dying vnbaptised though in carrying vnto baptisme are damned O not onely pernicious but impious also and cruell divinity of the Iesuites enthralling God vnto elements chaining his power with absolute necessity wil he nil he vnto signes and sacraments condemning no lesse bloudily then impiously vnto hel many thousands of infantes who without any faulte of theirs coulde not bee baptized yea although they be adiudged by Christ himselfe vnto the kingdome of heaven I know the authority of Austine is here pretended who writ that infantes dying vnbaptised must needes be damned but to milde and gentle damnation And if they so applaud this error of that most holy learned Father why doe they not as well mainetaine an other of the same Fathers altogither relying on the same 〈◊〉 that infantes likewise without receiving the 〈◊〉 sâ—pper cannot bee saved Heerevnto they force Saint Ambrose but the learned not without good cause doe rather thinke that Prosper was the author of those books wherein this is found then Ambrose For what Ambrose thought may appeare by his oration of the death of Valentinian as also how godly is the iudgement of Bernard concerning the godly not baptized God be mercifull vnto me For I cannot desparre of saluation for want onely of the water of baptisme I can not accoumpt faith vaine I can not confoud hope or forgoe charity especially it onely impossibility not contempt forbidde that water Last of all the Iesuite inueigheth against the opinion of Caâ—uen as impious But why because saith he it maketh the sacraments false the minister sacrilegiouse Gea himselfe altar as it were pertured For if a sacrament be a diuine oath seale wherby the promise of eternall election is sealed then as often as it falleth out which is very often that the reprobate are baptized euen so often is coÌ„meth to passe that the wordes of the sacrament are false God himselfe altar in the mouth of the minister This iniurious vntruth is more sharpe shamelesse then all the rest whose bull-warkes notwithstanding builded forsooth on the seales not of preseÌ„t grace but onely of election already past we haue sufficiently battered The rest is answered in a worde that sacraments do promise and seale vnto vs the grace of God if they be in their right vse which is not when they are received by the reprobate This only might suffice to cause the Iesuites cavill to vanish like smoake before the winde Howbeit I am content to answere more distinctly A sacrament doeth not become false though sometimes it bee in vaine ministred vnto the reprobate making shew of faith For in it selfe it stil remaineth a seale of grace though not vnto theÌ„ because they beleeue not as the sonne howsoever in it selfe glorious and glistring yet shineth it not vnto the blinde because they see not For it is a signe conditionall so offering and sealing grace vnto vs that withal on our parts it requireth faith conversion which whosoeuer bring not with them it neither bestoweth nor sealeth vnto them any thing neither is it vnto them a sacrameÌ„t that is a seale of grace through their owne fault for it is no vse but an horrible abuse of a sacrament to be received of the reprobate without faith The scripture every where teacheth that nothing can be accounted a sacrament without the vse therevnto appointed by God If thou be a transgressor of the law thy on cumcision is made vncircumcision And This is not to eate the Lordes supper And he which offereth an oxe is as if he offerea a dogge The baptisme of Simon Magus was a true sacrament but not vnto him for his hypocrisie as Peter witnesseth Thou hast no part nor fellowsh pâ—nth businesse for thy hearte is not right That sop in the Lords supper was a true sacrament but poison to Iudas not because in it selfe it was evill but because the evill man did evilly receiue that which was good To conclude by Lombard his owne confession baptisme is alike holy whether ministred vnto the good or evill therefore alike true But will you cal Peter sacrilegious because to Simon Magus a reprobate but professing the Apostolique faith he in Gods name ostered grace and to his power sealed it by baptisme But this he did not absolutely but with conditioÌ„ if he truely beleeued as Phillip said vnto the Eunuch thou maist bee baptised if thou beleeue withall thy heart If therfore he did not truely beleeue he sealed nothing vnto him as rightly faith your friend Lombard The visible baptisme did nothing profit Simon Magus because he wanted the invisible Moreover he discharged his duety which was not to search the secrets of hearts or sounde the vnmeasurable gulfe of Gods predestination but
published abroad in the Apostles writings the forme and manner of confession of Christ and Christian Religion beeing proportionably applyed to that which GOD had revealed in every age Further that this our custome of teaching which we call Catechisme was practised both in the Primitiue Church and in the Apostles dayes Paule witnesseth Romaines 2. verse 18. where hee tearmeth the Iewes instructed in the lawe from then childehoode and Galat. 6. 6. where he saith let him that is taughte in the vvoorde make him that hath taught him partaker of all his goods Luke also in his 1. Chapter verse 4. That thou mightest acknowledge the certainetie of those thinges vvhereof thou hast beene instructed For as much then as these testimonies are such as deserue to be preferred before all others whereas the Authors of them immediately followed the Apostles times I therefore instaÌ„ce in no one example supposing it to be generally knowne out of the commoÌ„ histories I rather adde this that if the primitiue Chruch being yet in her infancy did with so great coÌ„tancy obserue and retaine this custome forme of instruction established as we see not by the counsel advice of man but the deepe wisedome and provideÌ„ce of God how much more ought we in this doating age of the world in which the church is ready to giue vp the ghost the light therof being extinguished loathsome darkenes more and more ready to overshadow the whole world how much more ought we I say adde vnto the small measure of our diligence in maintaining advaÌ„cing the doctrine of the church rather theÌ„ detract any the smallest portioÌ„ thereof For this is that age of which it is spoken Mat. 24. v. 23. Then if any shal say vnto you Lo here is Christ or there beleeue it not For there shall arise false Christs and false Prophets and shall shew great signes and wonders so that if it were possible they should deceiue the very elect And Paule at large discourseth 1. Tim. 4 2. Tim. 3. Peter also in his 2. Ep. 23. c. of the iniquity danger of these last troublesome time by the illusioÌ„s of the Divel wrought by the hands of those false prophets his supposts proctors Now these predictioÌ„s of the miseries which are to befall these later daies are written revealed vnto vs not only for our coÌ„lolatioÌ„ coÌ„firmatioÌ„ in the truth faith of Christ but to be a spur vnto vs that we coÌ„tinue 〈…〉 and careful to provide such weapon furniture as is requisite to the beating downe and razing to the ground the bulwarkes of all errours For thus beginneth Christ this dolefull prophecy Take heed that â—o man deceiue you Let vs therfore thinke it necessary not only for them to whom is or here after may be committed the charge of preaching teaching in the Church but for every particular man also which desireth to be saued to haue a true concerte and opinion of every point of Christian Religion grounded and deepe rooted in his heart to be fenced and fortified as strongly as by all meanes he may against sectes and heresies that they who haue received commission of governing and teaching in the Church ought with great paine and travell either themselues teach instruct or take care that they who are committed to their cure and charge be taught and instructed in al these vnlesse they had rather as vnfaith full and carelesse stewards and dispensers of the word giue an account of the destruction of their flocke Wherin the entire good affection of your parentes is worthy high commendation in that they haue taken especiall order for your daily instruction in the principles of religion not at home only in their private houses and Churches but abroad also in publike and free schooles For they well perceiue what ignorance then ensued and how wide a gate was then set open vnto the Divell to intrappe all men in these groundes of doctrine when first the custome of the primitiue church in teaching requiring againe the points of Catechisme at the handes of the Catechumeni began to be slacked and in the end finally decaied and in place therof the vaine and childish spectacle of Popish confirmation succeeded They well foresee that as great mischaunces or greater then these are like to betide vs vnlesse God in mercy looke on vs and in time visite vs. Then which danger as nothing can fal out more dreadfull and lamentable to the godly so the godly and religious can inuent no greater ioy and comfort vnto themselues then to be able assuredly to promise vnto themselues that their children childrens children shall long time after their decease enioy that blessed light of the truth which shineth among vs. Wherfore if we be not vtterly bereft of all humane affections and waxe not cruell against those who loue vs rather then theÌ„selues let vs endeuour by all meanes not to frustrate through our retchlesnes this their good hope conceiued and annihilate their earnest harty desires but let vs togither with them present our selues thankfull vnto God who purposing to gather vnto himselfe out of this scoÌ„be of the world an everlasting church by causing the Sun of this Gospell to retire backe and shine in our heaâ—tes hath so chased awaie the cloudes and darkenes of the kingdome of Antichrist that no man vnles wilfully shutting his eies and stopping his eares he resist Gods truth disclosed vnto him cannot but perceiue and cleerly see the diuell vnmasked of those visardes of deceipt errour wherin he vauÌ„ted himselfe blinded the world Which if we shall performe Christ the sonne of God shal coÌ„tinue vnto vs al his benefits in former times and heape daily new blessinges on vs according to his promise To him which Hath that is to him which hath a desire of proceeding iâ— shall be giuen But if we doe otherwise the paines which are threatned in the coÌ„trary doome shal overtake vs From him which hath not shal bee taken away even that he hath The Scriptures themselues and the histories of all times cry and thunder out in our eares Gods iealousie in not being able to endure the contempt of his Gospell revealed Esay complaineth They haue cast of the law of the Lord of hosts and conteÌ„ned the word of the Holy One of Israel Therefore is the wrath of the Lord kindled against his people and he hath stretched out his hand vpon them and hath smitten them And Amos threatneth Beholde the dates come saith the Lord God that I will send a famâ—â—s in the land not a famine of bread nor a thirst for water but of hearing the word of the Lord. And they shal wander from sea to sea and from the North even vnto the East shall they runne to and fro to seeke the worde of the Lord and shall not finde it Behold we see the Israelitish nation which God had enriched with so honorable titles and priviledges and made
vs yet let GODS preceptes prevaile more with vs which commaunde vs research the Scriptures to giue attendance to reading to divide the worde aright c. Nowe whereas no man can without schoole learning and exercise either himselfe perceiue and discerne aright or expound and impart vnto others in any good order and perspicuity who is so purblinde that hee seeth not the neere affinity wherwith the study of Religion piety is linked with schoole learning Let vs therefore esteeme that to bee the exercise of greatest weight momeÌ„t in scholes which is a worke of greatest importaÌ„ce in the world with out long coÌ„tinual schole-exercise caÌ„not be performed by vs I mean the vnderstaÌ„ding expouÌ„ding of the writings of the Prophets Apostles And whereas we haue opportunity offered vs of searching out sitting the truth of doctrine in greater measure then other Countries and people of a truth if wee faile to vse the same wee giue the vvorld occasion to suspect our cold zeale in Religion our punishments for this our negligence and ignorance shall be the greater For God hath giuen vnto scholers especially the charge and care of preserving and advauncing this his trueth not for our owne sakes only but for the good of others also For other men with good reason expect instruction in the Scriptures and the interpretation of the word at their mouthes who for their learning are able to vnderstande diverse tongues and search the course of doctrine Whereas then â—eligion and Christianity is to be taught in schooles that children may wel conceiue it Catechisme is especially necessary For neither can this age learne any thing except it be taught 〈◊〉 briefe neither caÌ„ either the teachers or the learners handle aright and in good order the parts of any science whereof both of them haue not digested in minde some rude summe Both these are the cause why so often in Scriptures we read short briefes of Religion repeated as Repent and beleeue the Gospell He which beleeueth and is baptised shal be saued Fight a good fight keepe the faith and a good conscience c. And wheras it is said Col. 3 16. Let the word of God dwel in you plenteously in all wisdome the Apostles meaning is that wee must vse explications interpretations such as are sutable with the sentences and doctrine of the Prophets Apostles Neither is Catechisme any other theÌ„ a summary declaration of such sentences of Scripture Now whereas this litle examen we intende to propose vnto you is such and the Author thereof hath faithfully and with great dexterity comprised the chiefe grounds of Christianity in proper plaine tearmes it seemeth that it would bee very beneficial that in other churches ther should the like forme of Catechisme be extant prepare your selues to the speedy learning thereof suppose that these our simple writings are the swadling clouts wherein Christ as it were swathed will be found of vs. You see how many vrgent causes they are which they commend vnto you which they earnestly exhort you to embrace which I beseech you to carry in minde memory as they haue bin set downe vnto you The coÌ„mandement of God your own salvation your duty which you owe to posterity the good example of a reformed church your maner of life your age or years your friends desires hopes the imminent dangerous times the rewardes punishments we are to looke for at Gods hands But as our admonitions exhortations are necessary so without the secret motioÌ„ working of the holy spirit we know they litle availe Let vs therefore turne our selues looke towards God giue him harty thanks for this his inestimable benefite that it was his good pleasure to bring vs into the worlde in this sun-shine of the gospel let vs begge and craue to be taught governed by him OF THE INCARNATION OF THE WORD A confession made by the fathers of the Church of Antioch against Paulus Samosatenus Taken out of the Actes of the first Ephesâ—e Counâ—â—lâ— WE confesse that our Lord Iesus Christ begotten of his Father before all worldes but in the latter times conceiued by the holy Ghost of the virgin Mary according to the flesh is but one person of the godhead humane flesh subsisting Perfect God perfect man perfect God euen with the flesh but not accordinge to the flesh perfect man euen with the godhead but not according to the Godhead Wholy to be worshâ—pped euen with the flesh but not according to the flesh wholy worshiping even with the godâ—ead but not according to the godhead 〈…〉 euen with the bodie but not according to the body Wholy formed or endued with shape fashion euen with the divinity or godhead but not according to the Diuinitie or godhead Wholy coessenciall that is of oâ—e and the selfe same nature togeather with God even with the bodie but not according to the body as likewise he is not coessential to men according to his godhead but being in his godhead he is coesseÌ„tial to vs according to the 〈◊〉 For when we say that he is consubstantial or of the same nature togeather with the father according to the spirite we say not that he is conâ—ubstantial with men according to the same spirite And contrariewise when we preaâ—h that after the flesh he is coÌ„substantial to men we do not preach that according to the flesh he is coessential with god for like as he is not coesseÌ„tial with vs after the spirite for so he is coessential with God euen so is he not according to the flesh coessential to God but consubstantial with vs. But 〈◊〉 pronounce these thinges to be different and 〈◊〉 betweene themselues not to deuide that oâ—e vndeuided person but to shew a distinction betweene nature and properties of the word and the flesh which can neuer be confounded so we professe and reverence that vnitie which causeth this indiuisible vnion and composition Vigilius in his 4. booke against Eâ—â—tyches If the worde and flesh bee of one nature how commeth it to passe that the worde being every where the flesh also is not founde every where for what time it was heere on earth it was not then in heauen and now because it is in heaven even therefore it is not in earth so sure wee are that it is not in earth that even according to the flesh we verily expect that Christ shall come from heaveÌ„ whom according to the word we beleeue to be with vs alwaies here on earth Wherfore as your selues confesse either the word togither with the flesh is contained in some place or else the flesh togither with the word is in every place for one nature is not in it selfe capable of contrarieties But these two differ very far to bee contained in some place to be in every place and because the word is every where the flesh is not every where it appeareth that
one and the same Christ consisteth of both natures is in every place by nature of the godhead and contained in some one place according to the nature of his humanity So that the same Christ was both created without beginning subiect to death and yet immortal the one by nature of the worde as he is God the other by nature of the flesh as the same God is also man Being therefore both the son of God man he hath a beginning was created is compreheÌ„ded in some place by nature of his flesh being otherwise before all beginning vncreated and without limitation of place according to the nature of his godhead He is inferior to the Angels in respect of his flesh but equall to the Father as touching his Deity deade sometimes in his maÌ„hood ever-living in his godhead This is the catholique faith and confession which the Apostles delivered martyrs coâ—firmed and the faithfull to this day hâ—ue retained Wâ—â—rfore impiously as tainted with the pâ—â—enous heresie of Eâ—â—yches you presume to taxe Leo whiles by the different actions of one Lorde Châ—â—st hee proveth the verity of both natures in him so that what he wrought for demonstration of the 〈◊〉 of two natures you pervert as if it were a prooâ—e of two persons OF PREDESTINATION A letter of Vrsinus to his friend briefely conteining a full and learned discourse of predestination with wholsome advise for the weaker sorte to follow HItherto I haue not had leasure to peruse your discourse of predestination Neither haue I now but I steale so much time from other my affaires which I deferre that I may at leÌ„gth satisfie your request which in my opinion is not so necessarie if it would please you to read D. Beza and P. Matyr on this question whervnto I thinke you were before directed by me Hereby also I would giue you to vnderstaÌ„d that hitherto I haue rather wanted abilitie then will to gratifie you Of you let me entreate this courtesie that you do not by disputation trouble others who either will not heare ought besides that which they haue before conceiued or can not readilye vnderstand those thinges whereof they never thought before and haue in their infancie learned false in steede of trew principles foundations And were I not fully perswaded that in this question you would frame your selfe to Christian wisdome and patient for bearance of the weaker sorte I would not answeare one worde to your demaunde The doctrine of predestinatâ—â—â— is not in my iudgment as you wright the most difficult point in all Christianitie if we read holy scripture without preiudice or affectioÌ„ with serious purpose not to reforme God after our phansies but to learne of him and to yeeld all glorie vnto him none to our selues For by these meanes that is now become easie to me which before seemed very difficult whilest I depended on the authoritie of men who neuer vnderstoode themselues nor could resolue me There is no one common place of Divinitie wherof more is wrighten by the prophets and apostles then this verie place of Prouideâ—ce Election and free will in so much thâ—â— I can not but marvell learned Christians 〈◊〉 so doubt thereof Do you as I haue don who for this onely reason that I might gather weigh and conferâ—e whatsoeuer â— conteined as well in sermons as examples of holy scripture to this purpose haue diligently perused the whole bible euen from the begining of Genesis to the end of the Revelation Which after I had don I did partely percâ—iue pâ—rteâ—y detest that skumme of disputation and foggie fume of fallacie and sophâ—strie labouâ—ing but to no purpose to eclipse the gloriouse sunne-shine of this doctrine You may at your better leasure do this in Italie where you shall haue no exercise of religion besides reading the bible priuâ—te prayer Which libertie some verie good â—en heretofore haue wanted who otherwise had neuer ben so entangled But eveâ— be are this in â—inde whereof before I warned you Yf for the present every thinge be not plaine and easie to you be not therfore troubled but by leasure diligently meditate with your selfe callinge vpon God and houlding that foundation which amogst the godly is without coÌ„trouersâ—e remembring alwaies that not your selfe but God is author of your salvation and of all besides whatsoeuer you are haue or dâ—e be it great or little So shall you be sure not to erre with any danger of conscience and salvation although you be not able to conceaue and vnfolde whatsoeuer you desire Knowledge puffeth vp but charitie edifieth First you must put a difference betweene providence predestination aâ— betweene the whole and the part For Providence is the eternal immutable and most excellent counsaile or decree of God whereby all things haue their event teÌ„ding to the glory of the creatour and salvation of the elect Predestination is the eternal purpose of God of beginning and perfiting the salvation of the elect forsaking or vtter casting of the reprobate to eternall punishment Wherefore it containeth Election and Reprobation as partes of it selfe Secondly distinguish betwixte Providence of good â—nd evill of offence for the evill of punishmente hath a reference to good namely to iustice and in that respect is found in God God doeth provide that is in his provideÌ„ce purpose wil perfourme in purposed time order and manner and in this respect he is said to be the cause efficient and author of things These things are not only done according to providence but also by the provideÌ„ce of God As for evill or sin that hee foreseeth from eternity that is hee decreeth or is willing to permit it or not to hinder others from doing it but him selfe iâ— in no wise an agent either in them or by them Wherfore himselfe is not the cause of evill but in iustice excellency and depth of wisedome he suffereth others to be the causes therof So that these things are done according to Gods providence but not by it because God did not decree to doe but to suffer others to doe them now to permitt or suffer is nothing else but not to hinder sinne in any action or not to cause men to be conformable to the law of God and nature And in this sence God doth tolerate or suffer siâ— when he doth not either lighten our minds with his holy spirite knowledge of his will or turne our hearts to make this the principall ende of our actions that we doe the knowne wil of God and by this our obedience honor him Which two things except it please God to worke in vs what ere we doe how good iust and holy so ever it is but sinne and corruption in the sight of God Thirdly make a distinction betweene God his creatures or second causes especially â—n matters concerning the government of the worlde First the creatures are bounde one to further the safety hinder the destructioÌ„ of an
And all this I learned out of infinite places of scriptures as Genesis 20. Therefore haue I kepte thee that thou shouldest not sinne against mee nor did I suffer thee to touch her Genesis 45. GOD sent mee before you for your safety And againe I was not sent hither by your purpose but by the will of God who hath made me as it were a father vnto Pharaoh Gen. 50. Feare not can we resist Gods will You thought evil against me but God turned it to good that hee mighte exalte mee as you novve see and preserue manie people Exodus 4. 7. 10. 11. 14. I vvilt harden the heart of Pharaoh and of his servauntes and I will shew my wonders in the lande of Aegypt And in the 9. chap. Therefore haue I placed thee in the kingdome that I might shew my power in thee and my name might be declared in all the world Exod. 12. God gaue his people favour in the sight of the Aegyptians so that they lent iewels vnto them and they robbed the Aegyptians Exod. 21. If a man hath not laide waite for him vvhome hee hath slaine but God hath given him into his handes which he speaketh of murder done by misfortune or chance Exod. 22. Every man slay his brother his friend and his neighbour They which did this are commended who without this commaundemente had done very evill yet had not God so coÌ„manded them but vpon some other occasion provoked their minds therevnto he might as iustly haue punished those isolaters by sinning instrumentâ— as he did by these iust executers of his iudgement because they were not governed by â—ecret provideÌ„ce but by the manifest and open will of God Exod. 33. I wil shew mercie to whom I will shew mercy and I will haue compassion on whom I will haue compassioÌ„ Num. â—3 God is not as maÌ„ that he should be or as the son of man that he should be changed Hath he therefore said and shall bee not doe it 〈…〉 he spoken and shal it not be fulfilled I am sent to 〈◊〉 I cannot forbidâ—e a blessing Deut. 5. O that there were 〈…〉 such an heart to feare me ever to keepe all 〈◊〉 commandements that â—t might go well with them and with their children for ever By these the like pâ—aces God sheweth what he liketh wherein he is delighted and what pleâ—seth him â—ut by Exod. 33. I will haue mercy on whom I will haue mercy and the like he sheweth what he wil effect or bring to passe amongst men and in whom Deut. 13. If a Prophet shall say let vs go and foâ—low strange Gods tho◠〈…〉 to his voâ—ce because the Lord â—empteth you that it may appeare whether you loue him or no. And in the same place Let the Prophet he slaine because he hath spoken to turne you from the Lorde your God Deut. 29. And God gaue you not an vnderstaÌ„ding hart even vntilâ— this day Ios 11. 〈◊〉 pleased God to harden then he 〈◊〉 that they should fight against Israell be overthrowen and should not finde mercy but perish as God had commanded Moses Iudg 2 3. God forsooke the nations which he coÌ„manded to be rooted out 1. Sam. 2 They did not haâ—ken to the voice of their father because God would slay them And in the same booke the 10. cap. Parte of the house wente with him whose heartes God had touched And againe 10. The spirit of the Lorde departed from Saule and an evill spirite of the Lord or from the Lord did vexe him 2. of Sam. 12. Behould I will stâ—rre vp evill against thee from thine owne house and I will take thy wiues before thy face giue them to thy neighbour and thy sonne shall be with thy wife 's openlie For thou diddest it secretlye but I will do this thing before all Israel and in the sight of the sunne ca. 17. The counsaile of Achitophel is overthrowne by the Lordes countenance ca. 24. The wrath of the Lord was kindled against Israel and hee mooued Dauid to say vnto Ioab 1. Chron. 21. Satan rose vp against Israel and prouoked Dauid to nomber the people 2. Sam. â—2 And. 2. Chron. 10. Rehoboam suffered not the people to be at rest for it was Gods will And â— Chron. 11. This is don by my will 1. Kinges 22. God gaue the spâ—rite of lying 2 Chron. 36. God stirred vp the heart of Cyâ—â—â— Esdâ— 6 God had tourned the kinges hearte vnto them Iob. 1. The Lord hath giuen the Lord hath taken awaie Iob. 12. He bringeth counsailers to a foolish end Iob. 14. Thâ—â— hast appointed the boundes thereof which cannot be passed Psal 105. He tourned their heartes to hate his people Psa 115. He hath doâ— what soever he would Ps 16. The Lord hath made al things for his owne sake 〈◊〉 even the wicked for the day of evill ver â—3 The 〈◊〉 is cast into the lap but the wholâ— dâ—sposition herof is of the Lord ca. 2â— The heart of the kinge is in the 〈…〉 hand he turneth it as rivers of waters whether 〈◊〉 Ecclesiastes the seventh Consider the vvorkes of the Lord that none can amend him whom he hath desposed Wisdom 8. Wâ—sdome reacheth from one end to an other shee hath a sposed all thinges mightely and orderly Read the 12. and 19. Chapters of the same booke and Sâ—rac 17. They cannot make their hearts of sâ—onie to become fleshlie Esai 10. O Aâ—shur the rod of my wraâ—h c. in his hand is mine indignatioÌ„ I will send him to a dissembling nation that shall take the 〈…〉 of them Reade the whole place which alone sufficeth to refell that obiection of the cause of sinne Like places are â—ound in the 13 cap. And Esa 14 The Lord of hostes hath decreed and who can alâ—er it Esa 43. Everie one that calleth on the name of the Lord him haue I created for my glorie him haue I fashioned him haue I made And in the same place I will bring it to passe and who shall withstand it Esa 45. I am the Lord making peace creating evill And 46. Cap. My determination shall stand c I haue spoken and I will bring it to passe I haue proposed and will do it Ierem. 13. If the Aethiopian can chaunge his skinne or the leoparde his spottes you also will be able to do well hauing learned to do ill Ierem 30. God hath opened his treasurie and brought forth vesselles of his wrath Lament 3. Who is he that saith and it cometh to passe and the Lord commaundeth 〈◊〉 Doth not evill and good proceede out of the mouth of the 〈◊〉 high Ezech. 12. I will speake a word and bring it to passe Ezech. 14 When a Prophet hath cried and spoken ought amisse I the Lord haue deceaved that Prophet Ezec. 18 I will not the death of him that dieth Much like that Deu. 5. O that there were to them c. As aboue hath been said Ezech. 20. I gaue them commaundements which were
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
CommunioÌ„ is an vnion with Christ and an enioying of all his benefites by faith To this belongeth the similitude of the Body and the Members of the Vine the Branches which hath no reference to any corporall eating This communion both was is common to all the godly from the beginning of the world to the end therof But they could not eate it bodily That wee may growe in him of whome the whole body is coupled He that cleaueth to the Lord is one spirit with him And wee are all baptised by one Spirit into one bodie But this wee knowe that wee dwell in him and he in vs in that he hath given vs of his Spirite This vnion then is that communion which is by the holy Ghost and therefore spirituall For breade caÌ„not be this communion but only by a figuratiue speech called Metonymie 2 GVILTY OF THE BODY He that is guiltie of the body of Christ eateth it They that receiue veworthily are guiltie of the body of Christ Therefore they eate it corporally For spiritually they can not for if they should so care they were not guiltie Ans I doe deny the Maior For he is guilty of the bodie of Christ who by his sins crucifieth it and despiseth the benefite of Christ Now vnto this guâ—lte there is no neede of anie bodily eating but not to receiue Christ by faith when he is offered vnto vs. So the iniurie offered vnto the Arke is said to be offered vnto the Lord. 3 Nor discerning the bodie of the Lord. They that discerne not the bodie of the Lorde eat it The guiltie discerne it not Therefore they eate it Ans We grant if the Maior be taken sacrameÌ„tally viz. of that bread which is named Christs bodie it is true if properly it is false For not to discernâ— is not to yeeld honor therevnto due to contemne him and not to receiueth thing signified So Heb. 10. ver 29 they are said to treade vnder feete the Son of God and to account the bloud of the covenant an vnholy thing which contemne him Arg. 5. Drawne from the testimonies of the Fathers and godlie antiquitie in the vncorrupt Church Ans The sayings of the Fathers are to be taken Sacrament allie or of the spirituall Communion They saie often that the bodie and bloud of our Lord is giuen vnto vs with the bread wine If theÌ„ they allowe of Corporall presence they allowe also of the Papistes Concomitancie or the separation of the blouds from the bodie 1. Augustine saith Thou receiuest that in the bread which hange on the Crosse that in the cuppe which waâ—shed from Christ his side Ans In the bread as in a signe that is togither with the Signe thou receivest the thing signified WheÌ„ we receiue the bread we are sure that we haue Christ 2 Cyrillon Iohn saith By a naturall participatioÌ„ 〈…〉 spiritually but also corporally not only according to the spirite but also according to the flesh corporally and essentiallie Auns Cyrill speaketh not of the manner of eating but of the thing eaten he sheweth that we are made partakers not only of the spirit but also of the humane nature of Christ Now he meaneth the spirituall communion 1 Vpon it he citeth the places of Ioh 6. 54. 1. Cor. 6. 15. where there is no mention made of any corporall eating 2 He speaketh of the presence of Christ not in the bread but in vs. 3 He proveth this abiding of Christ by the vse of the supper not by the corporall eating of it 4 He so describeth it as that he faith it shall endure in the life eternall 5 He speaketh of that CoÌ„munion which is proper to the Saints now that is spirituall For else it should also happen to the wicked III. The Shiftes of thâ— Consubstantials in eluding some not al for there are more obiected against thâ—â—â— of â—ur obiections 1 We doe not meane say they a naturall and 〈◊〉 eating Ans We obiect not this against them but only we aske whether Christ be eateÌ„ bodilie either after a grosse or subâ—â—e manner How so ever they answere there is too much idolatrie in their opinion For Christ refuting the Capernaites distinguisheth not the eating of himselfe into a grosse subtile manner but he simply saith that his body cannot be taken with a bodily mouth For hee saith that he shall ascend and that the words which he speaketh are spirit and life Ob. 2. We mainetaine not the vbiquitie For thereof is not one word mentioned Ans Here is to be noted the disagreement of ouâ— adversaries about Vbiquitie Neither is there one word mentioned to this purpose that the body of Christ is at once in many places For it is a properly belonging only to his divine nature to be 〈◊〉 once in many places Moreouer vpon this opinioÌ„ of theirs followeth the Vbiquitie for hee which at once is all in divers places must needs be infinite therefore necessarilie everie where Ob 3. We doe not destroy the article of Christs ascension Aunsw But they stumble at it For whilest they avouch that as often as the Lordes Supper is celebrated CHRIST is eaten corporally they must needes say that hee remayneth invisibly vpon earth whereas indeede hee is saide to haue left the worlde to haue ascended from an inferior to a superiour place there to remaine in heaven vntill he come to iudgment or that he descendeth from heauen as often as the Lordes supper is celebrated This is allready refuted How then is he in the breade Obiect 4. Wee take not awaie the doctrine of the proprieties of his humane nature Ans Yes quite awaie For they will haue his humane nature to be such as is neither seene felt nor circumscribed Repl. But Christ layde a side these infirmities and reserued his naturall proprieties Ans Nay these are his naturall proprieties which being taken awaie the truth of his humane nature is also taken awaye Augustine take away the space dimension of bodies and they wil be no where Obiect 5. We do not abolish the doctrine of communicating proprieties Aunsw Yes they doe For they applie the properties of the divine nature which are attributed to the whole person in coÌ„crete vnto both natures I will be with you vnto the end of the worlde this they take as spokeÌ„ of both natures Which is as much as if saying Christ was circuÌ„cised I should thus vnderstand it Christ was circumcised both in his godhead and also in the flesh Repli This onelie wee adde that those articles concerne not this place Ans By this reason all sectes might shift of all testimonies of scripture But by their leaue they concerne this place for two reasons 1 Because They are wrighten of the body of Christ But the body of Christ concerneth the Lordes supper Ergo these articles also concerne this place For they teach vs how Christes body is to be eaten 2. Because no one article of faith is contrarie to an other but everie one is
them gouernours seruing him in true religion cherishinge the church and all good learning that hee vpholdeth schooles and giveth vnto them fit teachers and inflameth the mindes of some men with desire of learning the truth and delivering it to posteritie but especiallie that he sendeth amongst vs the light of the gospell clensing refining it from idols freeing vs from Antichristian darkenes ordaining strength out of the mouthes of infantes and sucklings at whose voice alone the very gates of hell though terrible in themselues do tremble fall to everlasting ruine It is out of question that al these benefits doe not happen vnto vs by chance or maÌ„s wisedome but are given and continued to vs by the singular providence and bountie of God as may appeare partly by their greatnes and excellencie and partly by this that amongst so greate furies of the worlde and the devill and so great weakenes infirmitie of theÌ„selues they coulde not otherwise be retained First therefore wee giue eternall thankes vnto almightie GOD for vouchsafing to bestow vpon vs so great benefits Secondly we giue them also their due commendations who by their godlinesse and vertue desire to preserue these benefites to mankinde VVherefore with all reverence and duetie wee thanke the most mightye Prince Elector our gracious Lorde for encouraging and gracing this schoole and all good artes with exceeding loue and curtesie Also vvee thanke all other the noble and vertuous gentlemen especiallie our worthy Chancellour Lastlie wee thanke the Right worshipfull and learned Doctors and Maisters our reverende and very good Patrons and all the rest of the learned and honest sorte who gracing this my publique proceeding with their presence haue witâ—essed their good will towards vs and our studies and would haue our calling commended to God in their publique praiers And I hartely beseech GOD that he woulde vouchsafe the encrease continuance of these his great benefits which he hath bestowed vpon vâ— and woulde graunte vs all grace to vse them to his glory and the good of his Church through IESVS CHRIST our Lord Amen XIV OF MANS CONVERSION I. NO man shall ever enioye eternall happinesse in the life to come which doeth not repent in this life and turne awaie from his sinnes vnto God II. True repentaunce or conversion is a change or renuing of man wrought by the holy GHOST whereby man vppon tiue acknowledgement of GOD and his will revealed in the Lawe and the Gospell and his owne corruption doth seriouslye feare GODS anger and iudgemente against sinne and is sorie that by his sinnes he hath heretofore and doth still offend God and yet obeying the commaÌ„dement of faith in Christ and amendment of life resteth secure vpon the mercy of God and his promise of grace by confidence in our mediator Christ through whom because he is perswaded that God is pleased he submitteth himselfe vnto him as a sonne to a loving father and for this his receiving him into favor studieth to shew himselfe thankefull vnto God for ever Eph. 4. 21. If so bee yee have heard him haue beene taught by him as the truth is in Iesus That is that yee cast of concerning the conversation in times past the olde man which is corrupt through deceiueable lustes And be renued in the spirite of your minde and put on the newe man vvhich after God is created in righteousnesse and true holinesse Tit. 3. 5. Hee saved vs by the vvashing of the nevve birth and the renuing of the holie Ghost Rom. 7. 18. I knowe that in mee that is in my flesh there dwelleth no goodnesse c. to the ende of the chapter Isay 5. 16. vvash and be cleane III. This repentaunce consisteth of tvvo partes which the scripture calleth mortifying of the old man and quickning or raising againe of the new man Romanes 6. 6. Our olde man is crucified with him Galathians the seconde and nineteenth By the lawe I am deade to the lawe that I may liue to GOD I am crucified with Christ c. Coloss 3. 12. Buried with him through baptisme in vvhom yee are also raised vp together through the faith of the operation of God c. Coloss 3. 5. Mortifie therefore your earthly members c. IV. The olde man or vnrenued is he which is ignorant or doubtfull of God and is subiect and yeeldeth to evill desires But the newe or renued man is he which knowing GOD aright serveth him in true righteousnesse and holynesse Ephes 4. 24. V. The mortifying of the olde man is vpoÌ„ knowledge of our owne corruption Gods anger lying heavy on vs therefore to feare and sorrow for our offences to God and therefore heartilie to hate and avoide all sinne VI. But the quickning of the new man is vpon knowledge of Gods mercie towardes vs in Christ to reioice and quiet our selues in God and to haue a fervent desire to obey God in all his commandements Rom. 7. 22. I am delighted with the lawe of God in my inwarde man VII This renuing in infantes which are sanctified by the spirite of GOD is onelie a beginning that is a receauing of new qualities and inclinations and therefore may more fitlie bee called regeneration or newe birth then repentaunce But in men of riper yeares it concerneth motions and good actions in the minde will and hearte Luke the first and fifteenth Hee shall bee filled with the holy Ghost from his mothers womb Mat. 19. To such belongeth the kingdome of heauen VIII Nether yet is it perfited in those of riper yeares before the end of this life therfore they which are conuerted haue in them part of the new and part as yet of the olde man vntill such time as together with the life they lay aside all the oldnes or corruption of nature Roman 7. 23. I see another law in my members 1. Ioh 1. 10. If we say we haue nâ— sinne we lie or deceaue our selues IX Therfore the whole life of the godly is and must be a certaine continuall repentance and conuersion wherin they must strongly persist and proceede fighting against the flesh and the diuel vnto the end of their life 1. Cor. 9. 24. So runne that yee may abtaine Phil. 3. 13. Brethren I couÌ„t not my selfe that I haue attained to it Revel 22. 11. He which is holy let him be more holy X The victorie in this combate is not doubtfull For in them in whome trew conversioÌ„ is once begon although sometimes they fal greeuously by humaine infirmitie and the reliques of the olde man or sinne which in this life they beare about them it is neuer so extinguished but that they againe struggle vp from their fall are at length saued Math. 7. 24 They that are built on the rocke do not fall Phil. 1. 6. He which hath begon in you a good worke will finish it 1. Ioh. 2. 19. If they had ben of vs they had remained with vs. 1. Ioh. 3.
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
remembrance of God for so his name doth signifie in Hebrew is taken from vs now there remaineth to vs only the remembrance of so excellent a maÌ„ What then shal we do That Iah that strong God who remembring his servant Zacharie advanced him to so high a top of faith godlinesse and learning Christ that prophet and our only king is very present with vs both by his external maiestie also by coÌ„municating vnto vs the holy Ghost Let vs repaire to this teacher advise with this master and follow this guide let vs in confidence of his grace and assistance constantly goe through with those studies and duties wherevnto wee are câ—lled Let not the impiety of heretiques boast it selfe nor the adversaries heart swell and waxe insolent or prowde because the rodde of him that chastised them is broken for there shall sooner come a viper out of the roote of the serpent the fruit therof shal soner become a flying dragon as Esaie in times past did prophecie then we shall bee forsaken of our God exposed to the raging violence of the furious or foolish dreames of the mad sorte of men vvherewith alasse the church often times is to much afflicted Omnipotent eternall God mercifull father of onr Lord Iesus Christ vvhose good vvill and pleasure it hath ben to informe youth vvith the wholsome doctrine both of that thy servant and also of others vvhom thou hast appointed to gouerne this schoole and to seale everie of our mindes with the spirite of thy promise and truth now froÌ„ our hearts wee acknowledge that by takinge froÌ„ amongst vs this thy seruant thou art not alittle offended with vs and that worthily Wee confesse it ô God! and accuse condemne our selues and our sinnes for which it pleased thee both the last yeare to send thy sword of pestilence amoÌ„gst vs and also this last followinge to extinguish that bright-shininge light which thou hast placed in the emineÌ„t candle-sticke of this famous schoole Wee beseech thee ô GOD and father of mercies not to suffer thy wrath to proceede any farther against this poore floocke neither call vs our sinnes to accoumpt least thy wrath kindle more against vs and so we perish from this waie But rather because here thou hast placed thy standard and hast giuen thy worde and promise that they shal be blessed which retire themselues vnto thee gouerne vs ô Lorde by thy spirite that we may kisse thy beloued sonne and looke for all saluation from him Destroy the plottes purposes of Satan preserue thy people giue vnto this church this schoole and this whole countrie good faithfull pastors Doctors ministers Defend those whom thou hast giuen and blesse them aboudantly with all manner of blessinges keepe the commons students in iust dutie holines charitie peaceablenesse Lastly we humblie beseech thee as beinge our omnipotent and gratious Father to finish perfit in vs al things which shall anie way perteine to the glory of thy holy name the coÌ„mon edifying of this people our owne soules health in Christ Iesus our Lord who liueth and rayneth with thee in the vnitie of the spirit one God eternall for ever and ever Amen He slept sweetlie in Christ at Neâ—stade the sixt day of March as six of the clocke in the evening in the yeare of our Lord 1583. after hee had leued 48. years 6 moneths 22 howers was buried the 8. of March in the quiet of the Church FINIS Faultes escaped Pag. liu `93 15. never neither 95 marg evill offence evil of offence 98. 1 owne immutable owne nature immutable 98. marg in respect of in respect of their causes wheron they depend 105. 17. staine restraine 110. 2. that by but by 113. 27 anie of any 126. 3. my hart my haire 16. 12. mystery misery 132 1. A PREFACE A PART 201. 8. Tunigeus Tubingens 204. 21. When When he saith 205. 4. sonne of Christ person of Christ 206. 19. that God what God 219. 24. immutable immutably 222. 14. this divine his divine 233. 13. from from God 242. 3. him which him to be finne for vs which 254. 4. mixed not mixed 265. 7 which by instinct which is wrought by c. 268. 1 or not the or not to the. 274. 21. not eate therfore not eate thereof 293. 24. visible invisible Apoc. 16. 13 Opus operatum Opus operaÌ„tis Bellarmine a calling disputant Bellarmines satyâ—â—â—all prefâ—â—e to his 2. Tome of of Sacraments examined and 〈◊〉 Of the word Sacrâ—â—ment Instit lib. 4. cap. 14. Of the nature and force of a SacrameÌ„t Defence of Luthers opinion 〈◊〉 as Sacraments confirmâ— faith Ideo 〈◊〉 differeÌ„renâ—â—â— generâ—â—am ab vnà specie quia c. Lib. 4 â— 1. How farre miracles SacrameÌ„ts agree in their vse Eâ—sâ—â—â—ta II That the 〈…〉 a writâ— a Sacrament a 〈◊〉 is not absurd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tract 80. 〈…〉 c. 15. contra 〈…〉 19. cap. â—6 III Baptisme of children doth not diâ—prooue the streÌ„gthning of our faith by saments * For they also are christened amongst Papâ—stes August li. 4. ca 4. de Bap. Lomb. lib. 4. dist 4. ca. 7. Bellarmines sophistical dilemma for Anabaptists recorted Fallacia est à secundum quid cùm sic colligit Est etiâ—Ì„ paralogismus non causae Act. 12. 38. Epist 75. ad Dard. Rom. 2. 26. Mar. 16. 16. 1. Cor. 11. 28. Gen. 7. 11. Rom. 4. 11. Exo. 12. 13. 1. Cor. 5. 7. Mat. 28. 28. Act. 22. 16. Tit. 3. 5. 1. Pet. 3. 21. 1. Cor. 11. 25. * Forma◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse Basil lib. 3. contra Eunon Tertull. li. de poenit August de cat rud cap. 18. Of 〈…〉 〈…〉 Cauill Eph 1. 4. Rom 8. 30. Rom. 11. 16 Cor. 7. 14. Act. 3. 25 Eph 1. 4. Rom. 8. 30. Rom. 11. 16. Cor. 7. 14. Act. 3. 2â— Psal 51. 5. psa 71. 4. 5. Gen. 6. Rom. 3. 35. Cor. 11. 20. Es 66. 3. Act. 5. 21. Art 2. Antidot Concil Sess 7. in Can. 7. Rom. 3. 3. Two sorts of slounderous wrightings among Diuines Homil. 17. 〈◊〉 Genes 〈…〉 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 Per Deun Domini 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De exhort 〈◊〉 ad Fortunarum Thess 19. 60. 65. 66. 68. 94. 112. 182. 187. 214 735. 75◠〈…〉 Lib. germ pag 94. 98. 99. 106. 10â— c. Schmidlin and Osiander condeÌ„ned by this Apostata for putting out of controversie that with God there is a certein number of theÌ„ which shall be saved Protocol Mompelg 503. The erroneous doctrine of the Pelagians oh 3. 36. Epes 1. 3. Rom. 8. 30. Rom. 9. 11. 12. 13. 18. Rom. 11. 7. 2 Thest 3. 2 Phil. 1. 29. Act. 13. 48. 2. Tim. 2. 19. Ioh. 10. 28. Luc. 22. 32. Mat. 24. 24. Mat. 11. 25. 26. Act. 13. 48. Homil. 30. in Act. Ordinem sequi 1 Thess 5. 9. Mat. 21. The kingdome of Christ Catechising is necessary 1 For Gods commaundement True patterne of wholesome wordes What a catechisme is