A collection of certaine learned discourses, written by that famous man of memory Zachary Ursine; doctor and professor of divinitie in the noble and flourishing schools of Neustad. For explication of divers difficult points, laide downe by that author in his catechisme. Lately put in print in Latin by the last labour of D. David Parry: and now newlie translated into English, by I.H. for the benefit and behoofe of our Christian country-man

RVLES AND AXIO MES OF CER∣TAINE CHEIFE POINTS of Christianitie.

Proposed by Vrsmus to be disputed on publiquelie, partly in the Vniversitie of Heidelberg, & partlie in Collegio Sapientia.

OF THE DOCTRINE OF THE CHVRCH.

1 THe doctrine of the church, or Christi∣an religion, is a doctrine of Gods law and the Gospell of Christ, perfect and incorrupt, as it is deliuered in the bookes of the Prophets & Apostles, by which alone God lead∣eth men to eternall life.

2. The whole doctrine of Christianitie is con∣teined in these two partes, the lawe, and the Gospell.

3. The foundation of Christian religion is the Decalogue or ten commaundements, and the arti∣cles of our faith rightly vnderstoode.

4. Which is all one, if we say the foundation is the doctrine of Gods nature and will.

5. Paule also meaneth the same 1. Cor. 3. Whē that the foundation is Christ.

6. The church must needes knowe difference between the doctrine delivered vnto it by God, and that which is deliuered to it by religion of o∣ther nations▪

7 The first difference is, that the gospell of Christ is only knowne in the church; other sectes are al∣togither ignorant thereof. All heretiques maine∣taine errors either touching the son of Christ, or concerning his office.

8 The second, that the church retaineth the whole doctrine of Gods law, other sectes are ignorant of the first table of the lawe, and in the second ob∣serue only some parte, touching externall disci∣pline.

9 The third, that the church learneth the know∣ledge and worship of God, out of his whole word, and out of that alone, neither taking ought from it, nor adding to it: as for other religions, they doe not only cast away the greater parte of Gods truth, but also vnto the final portiō of law, which they retaine, adde idolatrie, granting and appro∣ving manie thinges repugnante to the second ta∣ble of the decalogue.

10 Even the trewest philosophie must be dis∣cerned from the doctrine of the church: for trew philosophie comprizeth onely that parte of this doctrine which the second table commaundeth▪ as for the whole & entire loue of our neighbor, of that it teacheth vs nothing, & framing to it selfe an idol insteede of the true God, erreth much frō the trew worship of the trew God.

2 OF HOLIE SCIPTVRE.

1. The summe of holy scripture is conteined in the decalogue and creede.

2. Which is also manifest, because it is all con∣teined in the lawe and the Gospell.

3. For what soeuer is there in conteined, ey∣ther it concerneth the nature, or will, or workes of God, or the sinne of deuills and men?

4. The wil of God cōsisteth in precepts, threats, and promises.

5. The workes of God are eyther his benefites, as the creation, preseruation, and gouerninge of al things, the collecting & vphoulding his church by the mediation of his sonne: o•• his iudgments, as the punnishments of offenders.

6. Of all these we are taught, either in the law, or in the Gospell, or in both.

7. The same is plaine by the division of the whole scripture into the new & olde Testament or couenant.

8. For this word couenant doth 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, profes∣sing 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 know∣ledge and worship of God, or the first table of the commaundements, and the internall and spi∣rituall obedience of the second table, retaininge onelie a parte therof, namelie the precepts of Disciplines, or externall and civill duties to∣wardes 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 na∣turall testimonies are not sufficient to the know∣ledge of the trew God. Secondly, because vnto thē men ioyne many errors of their owne. Thir••ly because for want of the light of Gods worde, they vnderstād not even those thinges which in word they truely professe, but corrupt them with an e∣vill interpretation.

14. Either they commaund onely so much touching aff••ections and inclinations disagreeing with the secōd 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 ta∣ble, God by his iust iudgment giuing them over into a reprobate sense.

16 We pronoūce the doctrine of holy scripture to be true, not for the authority of the church, but be∣cause 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 ther∣of: by miracles proper only to the church: by the antiquitie of this & late vpstarte newnesse of o∣thers: by the consent and agreement of everie parte in this doctrine, and the disagreement in o∣thers: by the hatred of Satan and all the wicked against this doctrine: by the miraculouse preser∣uation & 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 scrip∣ture: & we must so fa•• 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 wor∣ship of God, both which must needes be groun∣ded on Gods worde: also by the perfectiō 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 HO∣LIE SCRIPTVRE.

1. It is certaine that onely this doctrine of reli∣gion, which is cōteined in the bookes of the pro∣phets & apostles, is deliuered by God himselfe, & doth not only nor principally relye vpon the au∣thoritie 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 amōgst 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 do∣ctrine of the prophets & apostles: all the rest may be vnderstood even of them which are not rege∣nerate, and do indeed conuince or forceablie per∣swade 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 cre∣dit to them.

4. The seconde argument is, because this doctrine only sheweth men the causes of evill, & deliuer∣rance

from sinne & death, agreeing with the per∣fect iustice and goodnes of God, and also satisfy∣ing our consciences.

5 The third, because only the doctrine of the pro∣phets and Apostles retaineth Gods law entire & pure; but all other Religions frame vnto thēselues 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 evēt 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 vva•• 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 others•• in multitude, 2 in alacrity & cheere∣fulnesse 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 religi∣on is true and Divine, no opinion can binde our consciences to beliefe or obedience, which is not established by testimonies of holy scripture right∣ly vnderstood: but no opinion disagreeing there∣withall is to be so much as receiued.

OF GOD AND THE TRVE KNOW∣ledge of him.

1 MAn being destitute of the true knowledge of God, is most vnhappy.

2 It is no true knowledge of God, which agree∣eth not with Gods own opening of himselfe, nor is ioined with true loue and feare of God.

3 Of this opening & knowledge of God in mā∣kinde there are 3 degrees, 1 By Gods workes shi∣ning in nature: 2 by the word of God delivered to the church: 3 by the grace of the holy spirite lightning the mindes of the regenerate through consideration of the workes and word of God.

4 For that there is a God, these testimonies cō∣pell all reasonable men though ignoraunt of the doctrine of the church to confesse. 1 The most wise order of things in nature: 2 The excellencie

of the minde of man: the knowledge of naturall principles, and amongst them of this, that there is a God: 4 The feares of conscience in the wicked: 5 The punishments of sinne in this life: 6 The in∣stituting and preservation of Civile order: 7 The vertues and singular motions in heroike mindes: 8 The significations of future things: 9 The desti∣nating and appointment of all thinges vnto cer∣taine ends: 10 The order of causes not proceeding to infinitie.

5 That there is but one true God, besides the testimonies of Gods word, these also proue. 1 The revealing of one true God only: 2 The most high and excellent maiestie, perfection, and omnipo∣tencie of the true God. 3 Because more then one would be either idle or superfluo••.

6 Lastly, they who doe not oppose themselues against reason, confesse that God is a nature spiri∣tuall, intelligent, eternal, divers frō al other things, incōprehensible, in it selfe most perfect, immuta∣ble, of infinite power, wisdome, & goodnes, iust, chaste, true, merciful, bountifull, most free, angrie for sinne, governing the world.

7 But without the light of Gods word men nei∣ther vnderstand these things which they confesse of God, neither know anie of those things, which the voice of heavenly doctrine, that is, the scrip∣ture, addeth to this knowledge of God, as of the eternal father and son & holy Ghost, of the crea∣tiō of things, sending his son, gathering his disper∣sed church, vniversall iudgment, & eternall life.

8 Wherefore the testimonies of God in nature are to be considered, but whosoeuer seeke GOD without the doctrin of the church, they substitute an idoll in steede of the true God.

9 Moreover the true knowledge of God is not to be learned out of the very word of God, with∣out the speciall grace of the holy Spirit.

10 And in the ende, all the knowledge of God which mē haue in this life, is but slender, and be∣gunne, nor shal be perfited, but in the celestiall e∣ternitie.

11 The eternal Father,* 1.1 Son, and holy Ghost are three persons

12 Indeed distinct one from an other.

13 Equall in all essentiall or naturall properties of the Deitie.

14 And of one essence or nature.

15 By the divine essence church vnderstādeth that which the eternall father,* 1.2 son, & holy Ghost, (every of them beeing absolutely considered in himselfe,* 1.3 or his owne nature) are, & are called. But by this word person they meane that which everie of the three is, and is called, beeing considered as he is compared with the other, or respectiuely, or according to the manner of their exillence.

16 That the sonne is a divine subsistence or per∣son,* 1.4 it is prooved, because 1 He is named the pro∣per and only begotten Sonne of GOD, that is, his naturall Sonne: 2 Hee is saide in scripture to haue taken vpon him the nature of man, and before that to haue beene the sonne of GOD.

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3 He is called the word which by Iohn is described to be a person subsistent and by Salomon wisdome sub∣sistent. 4 He is the mediatour betweene God and man, who must needs haue beene from all eterni∣tie. 5 He is named an Angell even before his in∣carnation. 6 Lastly, he is described to be CHRIST borne of the virgin, naturall and true God & the sonne of God.

17 That the holie Ghost also is a subsistence or person subsisting it is plaine 1. Because he appeared in a visible forme:* 1.5 2. Because in scripture hee is called God, 3. Because in his name we are bapti∣sed. 4. Because to him are attributed thinges pro∣per to a person.

18 But that these persons are distinct one from an other,* 1.6 hereby it is manifest, 1. Because the Fa∣ther, Sonne, and holy Ghost are also called for reference and respect which they haue one to an other: and, 2. Because the scripture saith that the Sonne and holy Ghost are not one with the Fa∣ther, nor the holie Ghost with the Sonne: 3. Be∣cause they are said to be more then one; and be∣cause properties are attributed to one, which a∣gree not to an other.

19 The equalitie of godhead in these three per∣sons is prooued by expresse testimonies of scrip∣ture,* 1.7 by their personall proprieties, because not some parte, but the whole divine essence is communicated to the Sonne by the Father, and to the holy Ghost by the Father and the Sonne: 2. By such attributes or proprieties as are com∣mon

to the divine nature: 3. By the workes of GOD; and by equalitie of honour due vnto them.

20 That they are consubstantiall it is certaine,* 1.8 1 Because they are Iehovah which is one; 2 Be∣cause they are in scripture described as the true GOD, which is onely one: 3. Because there is one spirite of the Father and of the Sonne: 4. Be∣cause the Father communicateth to the Sonne and the holy Ghost, and the Sonne to the holie Ghost, not an other, but his own proper essence, and that whole and vndevided.

21 The differences of these persons in the Dei∣ty are either internall,* 1.9 from those operations which they exercise one towardes an other: or externall, from those operations which they exer∣cise towardes the creatures.

22 The internall differences are,* 1.10 that the Father is the first person of the Deity, neither borne nor proceeding from any other, but being of it selfe, which from all eternitie begate the sonne, and from whom the holy Ghost proceedeth: the Son is the second person of the Deity, begotten from all eternitie of the Father, and from whom the holy Ghost proceedeth: the holy Ghost is the thirde person of the Deity proceeding from all e∣ternity from the Father and the sonne.

23 These workes vvhich the Deity exerciseth towardes the creatures,* 1.11 although they bee com∣mon to the three persons, yet the order which the three divine persons obserue in performing them

make their difference externall: as that the Father doth all things of himselfe, by the Sonne and ho∣lie Ghost; the Son & holy Ghost not of thēselues; but the Sō of the father by the holy ghost; and the holy GHOST of the father & the Son by him∣selfe.

24 And hence it is that some benefites are pro∣perly said to be gifts of the holy ghost, nor because the father hath no part in them, but because hee bestoweth them vpon vs by the son or the holie ghost, as when the son is called the wisedom, the word, counsellor, angell, apostle, image of the Fa∣ther, power of the father, vniting vnto him the hu∣mane nature, and therefore incarnate, and man, and mediatour, intercessor, priest, redeemer, iusti∣fier, shepheard, head, and king of his church. Sit∣ting at the right hand of his father, iudge of quick and dead &c. Also that the holy ghost is called a sanctifier, that is a person immediately lightning vs, regenerating, vniting vs to God, comforting and confirming vs.

OF THE CREATION OF THE WORLD.

1 THe order in nature, the minde of man, the knowledge of principles, civill discipline, final causes, the finite orderly chaine of causes, do shew that it was created by some principall crea∣ting spirite.

2 Yet because of the knowledge of God now obs••ured in men by sin, for the continuall change

of corruption and generation, for the absurditie of imagining the creator to bee idle, and for losse of the historie of the creation and originall of the world, there is no truth & certainety to be found concerning the creation of the worlde, but in the doctrine of the church.

3 Therefore the sacred scripture teacheth vs that al things begā to be, & to haue bin created by the only true God, the eternall father, sonne and holy Ghost, according to the eternall purpose and pleasure of this true and eternall God.

4 But this eternall father created all thinges of nothing by his sonne and the holy Ghost, most freely, without any alteration or chaunge of him∣selfe, or any labour: so that all was verye good.

5 The ende of the creation of the worlde vvas chiefly the glorie of God: other ends subordinate vnto this are the manifestation and contemplati∣on of Gods wisedome, power, and goodnesse in his workes; his providence, or preservation, and perpetuall governing of all things, especiallie the goodnesse & bountie of God toward his church: and to conclude, that al other things might seru•• for the life and safety of man.

6. OF THE SAME.

1 VVHatsoeuer is, is either the creatour, or his creature.

2 All other things which haue begun to be be∣sides

this one, onely, eternall, and trew God ma∣nifested in his church, were created by the one trew God.

3. In that beginning of time wherein it pleased God to haue it so:

4. And that of the eternall father by the sonne and holy Ghost.

5. By the most free purpose & decree of Gods will.

6. With out anie motion, change, or laboure of the creator,

7. And that of nothinge.

8. And so that al things were most excellent in their kind.

9. Not that the creator might thereby be made better or more perfect.

10. But that in the creation he might impart his goodnesse and ioy to reasonable creatures.

11. And afterwardes preseruinge, ruling, and sustaining by his providence al thinges which he had created, he might for ever be beneficiall vnto them, especially to his church.

12. And that being willing that other creatures should serue especially for mans vse and saftie,

13. He might declare vnto them his wisedome, goodnesse, power, and ioy.

14. And being knowne by his workes, ••ee might for euer be praised by reasōable creatures, for his wisedome, bountie, power, and ioy.

7. OF THE ANGELS.

1 IT is certaine that there are angells both good and bad.

2. But both good and bad angelles are spirites, that is, incorporall substances, not subiect to sen∣se, liuing, intelligent, excellent in strength and wisedome.

3. Finite in nature and proprieties.

4. Created by God of nothinge, then when o∣ther things were created.

5. In trew holinesse, iustice, and blessednesse.

6. Wherin the good Angells are by the singu∣lar grace of the creator confirmed,

7. That they may agnize and praise him for ever.

8. And be Gods ministers to finish the saluatiō of the elect, and represse and punish the euill.

9. But the evill angells by their proper and free will, a••d by their owne fault fell from God, and are made enemies of God, and the good an∣gels and mankind.

10. And therefore through hatred against God they force men to sinne, & practize their destru∣ction.

11. And these are immutable evill, cast of from God into eternall punishment.

12. But God suffered them to fall, and saueth them being fallen, that he may shewe his anger and iustice in their punishments, and by them may punishe, chastize, and exercise the elect.

9 OF GODS PROVIDENCE.

1. Not onely the doctrine of the prophets and apostles, but also the testimonies of God shininge in nature doe proue, that the world is preserued & gouerned by Gods prouidence. As the order which is seene in the principall partes of nature: the minde or soule governing the actions of men with her prouidence: the lawe of nature giuen to men that it might be vnto them a rule of their life: rewardes and punishments: conscience; the ordering of politique affaires: heroick motions & vertues: the fore-tellinges of future eventes: the ends whereunto things are ordained: and lastely the verie nature of the most omnipotēt, wise, iust, and excellent God.

2. Gods prouidēce is the eternall counsell of God, most free and immutable, most wise & iust, accor∣ding to which God bringeth to passe all good in all his creatures, & suffereth sin to be committed: and directeth all both good and evill to his glory and the saluarion of the elect.

3. This purpose or counsell in God is not onlie a knowledge or science in God, but also the forcible decree and will of God, wherby he hath determi∣ned from all eternitie both what he himselfe will doe, & what he will haue become of his workes; & whatsoeuer he hath decreed, he also effecteth in fit time & order.

4. Good thinges are the substaunces of al things, the properties & faculties giuen vnto thē by God al motions, mutatiōs, actiōs, & events of al things,

as they are naturall motiōs, or obedience to Gods wil, or benefites and blessinges of God, or pun∣nishments of the evill.

5. That all these thinges are done by the pow∣erfull will of God,* 1.12 as manie most euident testi∣monies of scripture, so also these reasons do con∣firme. 1 Because of Gods omnipotencie nothing can be done in the worlde which God simplie wil not haue done. And therfore what soever is done, God must needes either simplie or in some sorte be willing that it should be done. 2 Because a most wise governour, such as God is, suffereth no∣thing of al that is in his power, to come to passe be∣sides his will and purpose. 3 Because he which is willing the ends of thinges should come to passe, is also willing either simplie or in sorte, that all thinges and events by which we compasse those ends should come to passe. 4 Because Gods purpo¦ses & decrees depend not on the actions of secōd causes. 5 Because the immutable fore knowledge of God cannot be groūded but on an immutable cause, that is, gods wil & decree. 6 Because God is the first cause of al naturall good things, amongst which also are reckned the motiōs of each thing.

6 Wheras evill is of two sorts, one of offence, the other of punishment, and that which is a punish∣ment is an execution of iustice, & therfore good, it ought likewise to be referred vnto Gods will, as the principall cause thereof.

7 But the evil of offence or sin,* 1.13 as it is a motion, or triall, or exercise, or chastisement of the godly,

or a punishmēt of the evil, so it is from Gods pro∣uidēce effectiuely, that is, so that God is the author of it: but as it is sin, not effectiuely, but permissiuely.

8. Now this permission is not a ceasinge of Gods prouidence and working in the actions of evill men, wherby it may come to passe that those ac∣tions may seeme not to depend of any other cause then of the creatures which a•••• ••gents: but a withdrawing of his heauenly grace, wherby God executinge the decree of his will by reasonable creatures, eyther doth not reveale vnto the cre∣ature his will, which will haue that action done, or ells boweth not the will of the creature to obey this diuine will in that action. Which so standing, the creature sinneth necessarilie in deed, but with all voluntarilie, and freely, & by Gods most iust iudgment, whiles God by it bringeth to passe the iust & good worke of his will & prouidence.

9. God therfore will haue those actions & mo∣tions (which the Divells & men by sinning doe effect) to come to passe, as they are motions and executions of Gods iust iudgment: but as they are sins he neither willeth, nor appoueth, nor effect∣eth them: though he forbid, hate, & horiblie pun∣nish them, yet notwithstanding in Divels & men ••e suffereth them to concur with his iust actions, whilest for verie good reasons & most iust causes, he doth not effect in them by his spirit the perfor∣mance of these actiōs iustely, that is, according to the prescript of Gods will.

10 Neither is God therfore the author of confu∣sion,

which is in the actions of the evill, for what they will & do inordinatlie, that is, against the cō∣maundemēt of God, that God will haue done in excellent & most wise order. Lastly, euen sinnes themselues as they are sins, be done by Gods pro∣vidence, though not effecting, yet permitting, & prescribing them boundes, & directing thē whi∣ther it pleaseth him.

11 Neither is God by this doctrine made the au∣thor of sin, because the sin of the sinfull creature doth by accident concur with the good and iust worke of God, which he in his owne coūsel deter∣mineth, & by the sinfull creature executeth. And therefore in respect of Gods will those actiōs are iust and right, which in respect of the wicked by whom they be done are sinnes.

12. And these things are manifest: first by the vniversall nature, causes & effects being such of thēselues, & naturally or by accidēt. For whē the same effect hath many causes, some good & some badde, that same effect in respect of good cau∣ses is good, in regard of bad causes is bad: & good causes of thēselues & naturally are the causes of good effects, but by accidēt of euil effects or sins: which is foūd in the effect by some other euill or sinful cause: & cōtrarywise, euil causes are of thē∣selues the causes of evil, but by accidēt they may be causes of that good whith is foūd in the effect.

13. Secondly the truth of these matters appear∣eth by the immutable nature of God the foūtaine and author of all good. For Gods wokes are e∣qualy

good, whether he effect thē by evil or good instruments, neither are they battered by good, or made worse by evill instruments, seeing their iu∣stice and goodnes dependeth not on the nature of the instruments, but of God which maketh vse of the instruments: but on the other side the crea∣tures can neither be nor continue good, nor do a∣nie thing that is good, except God make them good, vphold thē in goodnes, & so governing thē that they may work that which is good with God who by thē worketh that good which he will.

14 Yet hereby we do not attribute vnto God cō∣trary wils.* 1.14 For God wil & wil not the same actiōs in divers respectes. Hee will as they are confor∣mable to his most iust iudgement and order: and he will not, but rather hateth and detesteth, yet permitteth them to be done, as they are contrary to his order and law, against which they are com∣mitted by the wicked.

15 Neither doth the necessity of consequence, which happeneth to the events by the immutable decree of Gods providence, take away that con∣tingēce or casuality which they haue frō the mu∣table nature of second causes, or from the power & liberty of God, whereby he so decreed from al eternity; if we distinguish rightly betweene both, as that there is a respect betweene causes work∣ing immutablie or mutablie. For thereby euerie man may see, that the same effect proceeding frō ••auses partly mutable & partly immutable, may wel be called cōtingēt in respect of mutable cau∣ses,

and necessary in respect of causes immutable.

16 Neither doth this immutable providence of God derogate ought from the vse of teaching & our desire of wel-doing,* 1.15 as if these things were in vaine or to no purpose: for admitting a first cause it is not necessarie to denie the second causes; nor the first, admitting the secōd. And God hath pro∣mised to saue vs, not without, but by these means, and hath for this reason cōmanded vs to vse thē, expecting the good successe of them from him.

17 But when God in scripture is denied to will the actions of Divels or sinful men, that is to bee vnderstood as they are sins, or to that end where∣vnto they are done by divels & mē: not as they are actions, or done vnto that end which God in the order of providence respecteth. For actions are di∣stinguished by their endes.

18 The church thus perswaded her selfe and tea∣ching others of Gods providēce, doth vtterly cō∣demne & detest the furies & madnes of Epicures and Academiques, with the devises of all others, which wil haue gods providēce either to be none at al, or not to extēd vnto all things in the world, or els to be only a certain kinde of fore-knowledg in God not any decree and execution.

19 As much it condemneth the blasphemies and errours of the Manichees, Stoickes, Liber∣tines and others, which make GOD the au∣thour of sinne, or take from him his libertye whereby from all eternitie hee made his de∣crees, or else abolish the operations and vse, or

differences of second causes, working either ne∣cessarily, or contingently, or voluntarily & freely.

20 This doctrine is to be retained in the Church for Gods glory,* 1.16 that so it may appeare that God is the governour of all things, yet not the author of sinne, but the most free and excellent effector & giver of all good things. It is also so necessarie for our instruction and comfort, that we may become thankefull vnto God, as being the well spring of all goodnes: and patiently suffer evils, as happe∣ning vnto vs by his will, perswading our selues that all things shal serue for our salvation: that ac∣knowledging God to bee the author of punish∣ments we might amende, & not despaire of Gods helpe, though we be left destitute by second cau∣ses: that we trust not in our selues, but in feare of God aske all good things of him: that wee may know that God taketh especial care of his church: that we iudge not rashly of the works & counsels of God: that we contemne not others, because God of his free boūty hath bestowed better giftes vpon vs: that in all things wee follow the will and order prescribed vnto vs by God.

10 OF SINNE.

1 ONly the doctrine of the church sheweth entirely the nature, causes, and effects of sinne.

2 Sinne is whatsoeuer disagreeth with the lawe of God; that is, any defect, or inclination, or actiō

against the law of God, offending God, and ma∣king the offender guiltie of temporall punishmēt and eternal, except remission be granted for our meadiator the sonne of God.

3 Every sinne is either actuall or originall.* 1.17

4 Originall sinne is the guilt of all mankinde for the fall of our first parentes, and a privation of the knowledge and will of God in our minds, and of our inclination to obey God in will and hart, with an inclinatiō in both to resist the law of God, fol∣lowing the fall of our first parents, and derived from them to al posterity so corrupting our whole nature, that for this corruption we are all guilty of Gods everlasting wrath, and can doe nothing ac∣ceptable to God, except remission be granted for the sonne of God our mediator, & renuing of na∣ture by the holy spirit.

5 Actuall sinne is every action in minde, will, or heart, or in externall partes and members erring from God, or a leaving of those things vndone, which the law of God commandeth to be done.

6 Every sinne is either raigning or not raigning in vs;* 1.18 which some call mortall or veniall.

7 Sinne raigning is that, against which the sinner doth not resist by the grace of the holy spirit, re∣nuing him to eternall life, therefore he is endaun∣gered to eternall death, except he repent and ob∣teine remission by Christ.

8 Sinne not raigning is that against which the sin∣ner doth resist by grace of the holy spirit renuing him vnto eternall life, and therefore he is not eu∣dangered

to eternal death, because he repenteth and obteineth remission by Christ.

9 Everie sinne in its own nature is mortal,* 1.19 that is, deserueth eternal death, but it is made venial, that is, it doth not bring eternall death in the regene∣rate, by reason of grace for Christes sake.

10. Everie sinne is either against conscience,* 1.20 or not against conscience.

11. Sinne against conscience is, when hee which knoweth the will of God, of set purpose doth a∣gainst it.

12. Sinne not against conscience is that which is cō∣mitted by one ether not knowing the wil of god, or else is acknowledged by the sinner to be a sin, and is bewailled, yet cānot perfectly be avoided in this life, as originall sinne, and manie sinnes of ignorance and infirmitie.

13. Every sin is either vnpardonable & against the holy Ghost,* 1.21 or pardonable & not against the holy Ghost.

14 Sin vnpardonable, or against the holy Ghost is an oppugning or casting away of Gods truth of set purpose, after the mind by testimony of the ho¦ly Ghost is instructed & confirmed in the truth, which sin they that cōmit, are punished by God with blindnes, so that they neuer repēt, & conse∣quently neuer obtaine pardon.

15. Sins pardōable or not against the holy Ghost, are al other sins, wherof some repēt and some doe not.

16. Al that are elected by God vnto eternall life

are so vpheald by him, that they neuer sin against the holy Ghost.

17. There doe abide some reliques of sinne in all the regenerate, as long as they are in this life, first original sinne, secondlie manie actual sinnes of ignorance, omission, and infirmitie, which not∣withstanding they acknowledge, and bewaile, & resist them: and therfore they retaine a good con∣science, & remission of sinnes: thirdly some runne oftē times into errors crossing the verie groūds, or into sins against conscience, for which they loose their good conscience, and consolation, and gifts of the holy Ghost, and should be damned, if they did perseuere therein to their liues end: they pe∣rish not in them because they repent in this life.

18. There is a threefold difference wherby sinners regenerate differ from the wicked:* 1.22 first a perpetu∣al purpose which God hath to saue them: secondely certaine and sure repentance at the last: thirdely some beginning of faith & cōversiō ever in their sinnes, which at some times is greater, & of more force, and so wrastleth against sin, that they slip not into errors against the groundes, nor into sins against conscience: at other times lesser & more feeble, & is for a time ouercome by temptations, yet preuaileth so far; that they never quite revol•• frō God, which were once truely conuerted. And therfore sin in the regenerat, is either to be termed only not raining, or els if errors against the foūdatiō or sins against cōscience may be called raining sins,

as some tearme thē, this raigne of sin must needes be diligently distinguished in those that be rege∣nerated, and those that be not, as that God is in deed grievously angry even with the regenerate when they sinne, yet ever with a purpose of amē∣ding and saving them, and that in them all waies remaineth some sparkle of faith and conversion, & some hatred of sinne which is an enemy there vnto, so that they do not simply without any re∣sistance giue over themselues vnto sin, & delight therein, as do the wicked which sinne without a∣ny resistance, and with all their hearts.

19 Every sinne is either a sinne of it selfe and in its owne nature,* 1.23 or els by accident.

20 Sinnes of themselues or in their owne kinde and nature, are all such as are forbidden by the law of God.

21 Sinnes by accident are such actions of men not regenerate, as are indeede commanded by God, yet displease him, for many defects and sins cō∣curring in the wicked: or actions indifferēt which are done with scandal.

22 God is the cause of no sinne;* 1.24 but the wil of di∣vels and men, of their own accord turning them∣selues from God, is the efficient cause of al sinnes: the efficient cause of originall sinne in men, is the fall of our first parents: but originall sin is the pre∣cedent cause of all actuall sinnes, which followed vpon the first fall.

23 The effectes of sinne are punishments temporal and eternal:* 1.25 and because God punisheth sins with

sinnes, therefore sinnes following are effectes of sinnes precedent.

24 But although all sinnes deserue eternal dam∣nation, yet all sinnes are not equall: but as there are degrees of punishments, so also there are de∣grees of sinnes in Gods iudgement.

11 OF FREE WILL.

1 FReedome of wil in God & reasonable crea∣tures, is a faculty of chusing or refusing that which reason perswadeth to be chosen or refused, of their owne proper motion, without any con∣straint.

2 And that is called free, which is indued with that facultie; the word arbitrium signifieth the wil it selfe, but such a will as followeth or refuseth the iudgement of the minde in chusing: and therfore comprehēdeth both faculties, that is to say of vn∣derstanding and will.

3 Free-wil therfore is a facultie or power of wil∣ling or nilling, chusing or refusing without con∣straint, of its owne proper motion or aptnesse to either of both which the vnderstanding telleth is to be chosen or refused.

4 Two things therfore there are, which are cō∣mō to that free wil which is in God, & that which is in reasonable creatures: the first, that they doe al things with deliberation and counsel, or by helpe of the vnderstanding, shewing the obiect: the se∣cond, that the will of its owne accord and naturall

force without constraint, willeth or nilleth that which the minde hath conceaved.

5 But the differences betweene that freedome which is in God, & that which is in the creatures are three: the first is in the vnderstāding, because God from al eternity doth most perfectly vnder∣stand and beholde all things, neither can be ever be ignorant of any thing, or any way erre in iudg∣ment: the second is in the will, because Gods wil is ruled, bowed, or dependeth of no other cause thē of it selfe: but the wils of Angels and men, are in such sort the causes of their owne actions and mo∣tions, that neverthelesse by the secret counsell of God, and his power and efficacie ever and every∣where present, they are mooved to the choice or refusal of obiects, either immediately by God, or by instruments and meanes sometimes good, some∣times bad, such as it best pleaseth God to vse: and it is impossible for them to do any thing without the eternall and immutable counsell of God. The thirde is both in the vnderstanding, and also in the wil▪ because God as he knoweth all things immu∣tably, so also he hath decreed from everlasting, & willeth immutably all thinges which are done as they are good, and permitteth them as they are sins: but as in creatures the knowledg & iudgmēt of things is mutable, so also is their will.

6 This liberty in mē is lost by sin, but beginneth to be renued in ou•• regeneratiō, & shal be perfect¦ly restored in the life eternal. So that the 4. divers estates of mē which are distinguished in time, doe make 4. degrees therof.

7 The first degree of liberty was in our nature before the fall,* 1.26 wherein our will was fit to perfourme her whole obedience to Gods law, yet not so confir∣med, but that being tempted by the divell vvith some shew of good, it might fall from that obedi∣ence by its owne proper motion.

8 Yet because the creatures per••isting in obedi∣ence cannot be but by confirmation from God, mans will did yeeld vnto temptation in deed wil∣lingly, but withal necessarily, and being fallen in∣to sinne, lost that libertie vnto God, which it had to make choise of evil or good, and being turned from retained only liberty or freedome to evil.

9 Therfore the second degree of liberty is least of al, which is nature decaied but not as yet rege∣nerat, wherin though there be a wil fit to perform the external discipline of the law, yet because it cannot so much as begin the internal & spirituall obedience, without which al external works, evē the best in shew are sin, & condēned by God, the wil leaveth not to chuse freely, but yet it cā chuse nothing but sin, because of inherent corruption and turning away from God.

10 The third is in man renued but not as yet glo∣rified, in whom the will vseth her libertie & free∣dome, partly to wel doing, & partly to evil doing. For because it is regenerate by the holy Ghost, it is againe inclined to obey God, but because this regeneration is not yet perfect, there remaine yet some evil inclinatiōs: wherfore it begīneth indeed spiritual obediēce pleasing god, but cānot perfit it

in this life; but then and so farre it doth well, and persevereth in that which is good, when & as far as it is guided and gouerned by the holy Ghost.

11. The fourth degree is the chiefest and most perfect in the life eternall, or after our glorificati∣on, wherin our will shall be able to vse her liberty onely to that which is good, and not to choose that which is evill, because of our perfect know∣ledge & feruent loue of God, & thorow inclinatiō to righteousenesse and hatred of sinne, and per∣petuall direction of the holy Ghost.

12. This doctrine of free will must needes bee retained in the church, that so the cheifest & most perfect libertie and immutabilitie, effectinge all good in vs, may be attributed onely to God, as the first cause: all excuse may be taken from sin∣ners; and to the end that being trewly humbled before God by knowledge of our miserie & cor∣ruption, we may of him alone craue the preserua∣tion and perfiting of our saluation, and being cō∣victed by testimonies from God himselfe, may the rather be mooued to faith and obedience to his worde.

12. OF FAITH.

1. This worde faith taken in his largest signifi∣cation, doth implie a certaine and sure knowledg, by proofe of such witnesses, as are thought vnlik∣ly to deceaue.

2. In the doctrine of the church there are foure sortes of faith mentioned, an historicall, a tempo∣rary,

a miraculous, and a iustifying faith.

3. Historicall faith is a knowledge perswaded of the truth of such thinges as are set downe by the Prophets and Apostles.

4. Temporarie faith is a knowledg of the doctrine of the church, together with ioy conceaued vpon knowledge of the truth, or other true or seeming good things, without applying the promise of grace to him that beleeueth, and therefore with∣out trew conuersion or final perseuerance.

5. Miraculous faith, or a faith, wherby miracles are wrought, is a sure knowledge by special reve∣lation of Gods will, of working some miracle at his request or prediction, by whome it is to bee wrought.

6. Iustifying faith is that knowledge wherby a man doth strongly perswade himselfe of the truth of all Gods word reuealed vnto him, assuring him∣selfe that the promise of Gods grace through Christ pertaineth vnto him, and in confidence of this fauour of God towardes him, overcommeth all sorrowe and feare.

7. For this confidence of iustifying faith is a motion of our will and heart, composed of ioy in the cer∣taintie of Gods present grace towards vs, & hope of future deliverance from all evill.

8. There is therfore no faith but that which is grounded on the revealed will of God.

9 The holy Ghost worketh all faith is vs, either by the voice of heauenly doctrine, or by immedi∣ate revelation.

10. But wheras it is the wil of God, ordinarily to kindle, cherish, & confirme faith in vs by the do∣ctrine of the church: all are bound to hearken & meditate theron.

11. Many hypocrites in the church haue hade temporarie faith: historicall faith and faith of mi∣racles is common to the good and evill: iustifying faith is in this life giuen onely to all these that are elected to eternall life.

12. Iustifying faith doth alwaies comprehend in it historicall faith: but is not alwaies 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 whosoe∣ver feeleth in his hearte a serious purpose to be∣leeue, 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 obscu∣red, 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 experi∣ence of happinesse with God, which knowledge the scripture nameth a knowledge by seeinge face to face.

16. Faith which is only historicall causeth des∣paration, and heauinesse of Gods iudgment,

though accidentally.

17 Temporarie faith causeth a certaine ioy, but not pacifying our consciences, because not pro∣ceeding of a true cause; and worketh in vs confes∣sion, 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 obe∣dience according to al the commandements as it cannot goe before this faith, so it cannot but ac∣companie it.

OF THE OFFICE AND PERSON OF Christ the onely Mediator.

Disputed by D. Zach. Vrsine in the Vniversitie of Hei∣delberge for his degree of Doctorship, an. 1562.

The Proeme.

WHereas God hath not only appointed in his church a ministerie of his word, and cōmāded & approved this vocatiō to the office of teaching, which is practised in the church; but also hath cōmēded this most high & dāgerous functiō 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 a∣nie, & 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 & cen∣sure of men. I therefore, although in cōfidence of mine owne worthinesse I may so little presume to present my selfe to this publique view of learn∣ed 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 as∣sistance and your fauour: yet seeing they who haue ben some times cōuersant in scholes should not draw back from triall; and seeing it is a part of ingenuity & faithful dealing, not to conceale euē 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 scrip∣ture, which is touching the office and person of one onlie mediatour betweene God and man, evē 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, to∣geather 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 cō∣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 send∣ing his own sonne cōdēned 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 resurrectiō of the dead. 1. Tim. 25.

Heb. 2. 14. 15. 16. Aug. de ver•• 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 persō 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 purcha∣sed his church with his owne bloud. Rom. 18. 3. When it was impossible to the law in as much as it was weake be∣cause of the flesh, God &c.

III. Such a person also as had beene only a crea∣ture, could not haue ben able to endure the weight of Gods anger against the sins of mākind, and to deliver himselfe out of it.

e. Psal. 30. Lord of thou marke what is do••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. 1••. 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 medi¦ator, 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, & I••n you. As the brāch cānot 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 hath not the spirit of Christ is none of his.

VI. For these causes therfore in the mediator Christ is the divine nature, which is the secōd per∣sō of the deity, & is called the word, & the onely ••begottē sōne of the eternal father, one God with the father & the holy Ghost, cōsubstātial & equal to the father in all things. h.

h. Ioh. 1. In the beginning was the word, & the word was with God, & the word was God. Rom. 9. 5. Which is God aboue all, to be praised for ever. Phil. 2. 6. Who be∣ing in the forme of God, thought it no robbery to be equal to God. &c. Cor. 2. 9. In him dwelleth all the fulnesse of the Godhead bodilie. 1. Tim. 5. 16. God was manifested in the flesh. Heb. 1. 8. But vnto the sonne he said▪ thy seat, ò God, endureth for euer. 1. Ioh. 5. 20. And we are in him that is true, that is in his sōne Iesus Christ: this same is verie God and eternall life.

VII. There is also in him i an humane nature, true & whole, cōsisting of a soule & a body, formed by nature of the holy Ghost of the substāce of the vir∣gin Mary his mother, & frō the very instāte of cō∣ceptiō perfectly sāctified together with the soule.

1. Gen. 3. The seede of the woman. Gen. 1••. The seed of Abraham. Ma••. 1. the sōne of Abraham & Dauid Rom. 1. Of the seed of David according to the flesh. Luc. 1. The fruit of Maries wombe. Heb. 2. Partaker of flesh & bloud: he tooke vnto him the seed of Abraham. Mar. 26. My soule is heavie euen to the death.

VIII. But this person of the Deitie alone, which is called the word, did so as••ume vnto it selfe the na∣ture of mā, that both these natures from the time of conception and after do inseparably remaine one person, and the masse of the humane nature is carried and supported by the deitie. k.

k. Ioh. 1. The worde was made flesh. Col. 2. In him dwelleth all the fulnesse of the Godhead corporally Heb. 2. He tooke vnto him the seed of Abrahā. Act. 20. God purchased vnto himselfe the church by his owne bloud.

IX. Neither yet by this vnion is one nature chāged into an other, but both do still retaine their di∣stinct properties, whereby the creating nature is distinguished from the creature. l.

l. Rom. 1. He was made of the seede of David accor∣ding to the flesh. 1. Pet. 3. Mortified the flesh, quickned in the spirit. 1. Pet. 4. Hee tooke on him the shape of a sl••ue.

X. Hence is it that names signifying the office of Christ are as well & truely attributed to both na∣tures severallie, as to the whole person: but the proprieties agreeing only to one nature, cannot be truelie said of the other nature by it selfe, but may well be attributed to the whole person, by that forme of speech, which they cal a communica∣ting of proprieties. m.

m. Leo ad Flavian. cap. 4. See Damas••en de fide or∣thodox••. lib. 3. cap. 4.

XI. Therefore all Christ is everie where, although his humane nature, since his ascension vntill the da••e of the last iudgment, be no where but in hea∣ven. n.

n. Math. 28. 6. He is risen, he is not here, Mat. 26. 11. Mee y••e haue not alwaies with you. Ioh. 16. 28. I leaue the world & go vnto my father. Act. 3. 21. Whom the heavens must containe, vntill the time of restoring of all thinges.

XII. And the godlie in what place of heauen of earth so ever they abide, are vnited to the humane nature assumed by the son of God, as members to their head, the same holy spirit dwelling in Christ by vnitie of essence with the word, & in the god∣lie by grace. o.

o. 1. Cor. 12. 13. By one spirit we are all baptised in∣to one body. Eph. 4. 4. There is one bodie and one spirit. 1. Ioh. 4. 13. By this we know that we abide in him and hee in vs, because he hath given vs of his spirit. Rom. 8. 11. If the spirit of him who hath raised &c: dwell in you &c. Iren. lib. 3. cap. 19. As of drie meale one lumpe cannot be made, nor one bread: so neither could we which are many, be made one in Christ Iesus, without that water which is from heaven.

A THANKES GIVING AFTER HIS DISPVTATION.

OVt of question there is no wise man which can chuse but thinke well and honorably of

scholastical exercises, if he vnderstand the weigh∣tie causes for which they are performed: namely that the doctrine of God & other things whose knowledg the life of man especially needeth, may be publiquely taught & vnfolded, the consent of many good men in the truth may be shewed & mainteined, & true opiniōs may be illustrated & confirmed in the minds of learners. It is a worthy aunciēt saying recited by Plato, Neither gold not diamond so glistereth to the eie, as the cōsent be∣tweene good men in opiniō. But much more loue¦ly & acceptable to the good and vertuous in the quiet conferences of good & well meaning men is the vse of that thing wherof this is spoken. For therefore doth God preserue schools & church∣es, because he would haue the doctrine of him∣selfe & his will, to be publiquelie professed. And that it is most true that cōference hath brought forth artes & sciences, the examples of many men shew, who are not destitute of witt, but because they haue none to teach them besides themselues, they are not only deceaued in many things, but also s••eldom escape self-pleasing arrogancy, & o∣ther faults which follow neglect of conference. For which causes their good intent deserueth cō∣mendation, which endeuour to encourage or grace these meetings, with their discourse, or presence, or paines, or authoritie, or approbati∣on.

First therefore wee giue thankes vnto the e∣ternall God our father, and his sonne our Lord

Iesus Christ, for preseruing & maintaining schools and other places of entertainement & releife, and would haue the pure light of the Gospell to shine both in others & also in this our societie, cherish∣ing and furthering it with the studies of the best arts. Also I thanke our Honorable Chancellor & other right worshipfull & reverend men, also the learned maisters and studious young men, who haue partely by their advise instructed me, partly by their presence graced my exercise, & declared their good wil towards it. I beseech God that he would vouchsafe to encrease and continue vnto all and everie of vs those benefittes which hither∣to he hath bestowed on vs to the aduancemēt of his glorie, & the saluation of vs and many others besides, through IESVS CHRIST our Lord. Amen.

A THANKS GIVINGE AF∣TER HIS DEGREE TAKEN.

THe greatest benefits that God hath bestow∣ed, and such as are farre to be prefered be∣fore all others of this life, are these, that he ga∣thereth and reserueth to himselfe an euerla∣sting Church, makinge vs citizens thereof: that hee giueth peace to small states vvhich are re∣tiringe and restinge places of the Church: that hee hath placed ouer 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 espe∣ciallie 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 ever∣lasting ruine. It is out of question that al these be∣nefits doe not happen vnto vs by chance, or mās wisedome, but are given and continued to vs by the singular providence and bountie of God, as may appeare partly by their greatnes and excel∣lencie, and partly by this, that amongst so greate furies of the worlde and the devill, and so great weakenes & infirmitie of thēselues, they coulde not otherwise be retained.

First therefore wee giue eternall thankes vnto almightie GOD, for vouchsafing to bestow vp∣on vs so great benefits. Secondly we giue them also their due commendations, who by their godlinesse and vertue desire to preserue these be∣nefites to mankinde. VVherefore with all reve∣rence and duetie wee thanke the most mightye Prince Elector our gracious Lorde,* 1.27 for encoura∣ging and gracing this schoole and all good artes with exceeding loue and curtesie. Also vvee thanke all other the noble and vertuous gentle∣men, especiallie our worthy Chancellour. Last∣lie, wee thanke the Right worshipfull and lear∣ned

Doctors and Maisters, our reverende and very good Patrons, and all the rest of the lear∣ned and honest sorte, who gracing this my pub∣lique proceeding with their presence, haue wit∣••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 v••, 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 happi∣nesse in the life to come,* 1.28 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,* 1.29 whereby man vppon tiue acknowledgement of GOD and his will (revealed in the Lawe and the Gospell) and his owne corruption, doth se∣riouslye 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 commādement of faith in Christ and amendment of life, resteth secure vpon the mercy of God,* 1.30 and his promise of grace by confi∣dence in our mediator Christ: through whom, be∣cause he is perswaded that God is pleased, he sub∣mitteth 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.* 1.31 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 sa∣ved 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 opera∣tion

of God, &c. Coloss. 3. 5. Mortifie therefore your earthly members, &c.

IV.

The olde man or vnrenued is he which is igno∣rant or doubtfull of God, and is subiect and yeel∣deth 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 vpō knowledge of our owne corruption, & Gods anger lying hea∣vy on vs therefore, to feare and sorrow for our of∣fences to God, and therefore heartilie to hate and avoide all sinne.

VI.

But the quickning of the new man is vpon know∣ledge 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 comman∣dements. 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,* 1.32 is onelie a beginning, that is a receauing of new qualities and inclinati∣ons: and therefore may more fitlie bee called regeneration or newe birth then repentaunce. But in men of riper yeares it concerneth moti∣ons 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:* 1.33 & 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 ano∣ther law in my members. 1. Ioh 1. 10. If we say we haue n•• sinne we lie or deceaue our selues.

IX

Therfore the whole life of the godly is and must be a certaine continuall repentance and conuer∣sion,* 1.34 wherin they must strongly persist and pro∣ceede, fighting against the flesh and the diuel vn∣to the end of their life 1. Cor. 9. 24. So runne that yee may abtaine. Phil. 3. 13. Brethren I coūt not my selfe that I haue attained to it. Revel. 22. 11. He which is ho∣ly, let him be more holy.

X

The victorie in this combate is not doubtfull.* 1.35 For in them in whome trew conversiō is once be∣gon (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. 9 He which is borne of God sinneth not, but his seede remaineth in him.

XI.

But for al this it is not lawful for any mā frō this will of God to take occasion of sinning the more freelie,* 1.36 or deferring and casting of the time of his repentance. For that promise of the present & e∣ternall grace of God pertaineth to such as liue in true repentance and feare of God, not in carnall securitie. For all such as liue securely are in danger to be forsaken & hardened by the iust iudgment of God, and dying without repentance, to perish euerlastingly, but because of the vncertaine con∣tinuance of this life, & especially because of Gods anger against such as with securitie & against cō∣science abuse his mercy. Mat. 24. 28. If the evil ser∣vant shall saie, my Lord delaieth his comming, &c. And v. 24. Watch, because yee kow not the daie & the houre &c. Rom. 2. 4. Or despisest thou the riches of his boū∣tie and patience? &c.

XII

The principal efficient cause of our conversion is the holie Ghost,* 1.37 neither is any man converted but by his speciall favour. But he effecteth it in mē of ripe yeares, especiallie by knowledge of Gods word and faith there vnto given: which is in all that repent & in them alone: so that neither faith is without conversion, nor conversion without faith. Psal. 51. 12. Create in me ô God a cleane heart. And v. 13. I will teach the wicked thy waies. Ier. 3. 18. 〈◊〉〈◊〉 me 〈◊〉〈◊〉 Lord and I shall be converted: because af∣ter

thou diddest cōvert mee I repented. 1. Cor. 4. 15. I haue begotten you through the gospell. Act. 15. 9. By faith the heart is clensed. Heb 4. ••. The word they hard profited them not, because it was mixed with faith in them that heard it. Iames 2. 17. Faith without workes is dead. Rom. 14. 23. That which is not of faith is sinne.

XIII.

As therefore vnto faith:* 1.38 so also to the effecting, exercising, & furtherance of repentance in men, God vseth many means, or external helping cau∣ses: as the good examples of others: the punish∣ments of the wicked, the rewardes of the godlie, especially crosses and chastisements. Mat. 5. 16. Let your light &c. Rom. 11. 11. By their destruction came salvation to the Gentiles, to provoke them to emulation. Also ver 21. If God spared not the naturall branches, beware least hee spare not thee also. Psal. 58. 12. And men shal say verily there is fruit for the righteous; doubt lesse there is a God that iudgeth the earth. Ps. 119. 71. It is good for me that I haue beene in trouble that I may learne thy statutes. 1. Cor. 11. 37. When we are chastised, we are instructed by the Lord.

XIV.

The proper and perpetuall effects of true repē∣tance are,* 1.39 confession of our owne vnworthines & of Gods mercy, and all good workes. But things indifferent, as fasting, laying aside our comely & costly attire &c. are helps & signes of repentāce, not alwaies or necessarily, but such as may bee vsed at the discretion & convenient occasions of the godly. But eternall life and other Gods good

giftes & benefites, are not effectes or deserued re∣vvards, but consequents & free requitals of repē∣tance; as also of faith & good works Ps. 51. Against thee only haue I sinned; Dan. 9. 7. To thee O Lorde be∣longeth righteousnes, but vnto vs confusion. Mat. 3. 9. Bring forth fruits worthy of repentance 1. Tim. 4. 8. Bo∣dily exercise profiteth little. Luc. 17. 10. When yee haue done all, say, we are vnprofitable servants.

XV. As therfore al the elect are in this life cōver∣ted,* 1.40 so none of the reprobate do truly repent: but the more they are vexed with an evill cōscience, & feeling or fear of punishmēt, so much the more falling into despaire they storme against God & his iudgements, turne themselues away frō God, sin the more grievously, and blaspheme openly: or some time for feare of punishment, or desire of glory or other commodities of this life, they for∣sake their errors, embrace and professe the truth, abstaine from external offences, and make a shew of holinesse, being indeede hypocrites, without faith, loue or feare of God, and therefore in the end fall quite away. Examples are frequent, of Caine, Esa••, Iudas, Saul Ahab, Esaie the fifty and se∣venth and one and twentith. There is no peace with the wicked. Matth. 21. 44. and Hebre. 66. They which haue once bin lightned & after fall, are not any more re∣nued by repētance, & 2. Pet. 2. 20. For if they after they haue escaped frō the filthines of the worlde, by the know∣ledge of our Lord, &c. are yet entāgled againe therein & overcome, their latter ende is worse with them then the beginn••ng.

XVI.

The Papistes opinion touching repentaunce i•• impious, that contrition may bee and is sufficient for our sinnes, and that it is a merit of remission of sins: that confession or reckning vp al •• mans sins to the Minister is necessarie: that the workes or rites cōmanded not by God, but by the Ministers, are necessary, and satisfactions for the eternal pu∣nishments, or those of purgatory, due to our sins. Psal. 90. 11. Who hath knowne the greatnesse of thine an∣ger•• Tit. 3. 5 He hath saved vs, not by those iust workes which we haue done, but of his mercy by the w••shing &c. Psal. 19. 13. Who can vnderstande his faults? clense mee from my secret faultes. Esa. 29. 13. Math. 15. 8. In vaine they worship me with traditions of men.

XV. OF THE LAW OF GOD.

1 A Law in generall is a sentence commanding that which is honest, and binding the rea∣sonable nature to obedience, with a promise of reward if that obedience be performed, & threat∣ning of punishment, if it be violated.

2 Of lawes some are divine, some humane.

3 Humane lawes are either civill or ecclesiasti∣call.

4 The principall differences betweene divine and humane lawes are these: that diuine laws do partly concerne Angels and men, partly all, and partly some men: humane lawes concerne onely some men. Secondly divine lawes, besides exter∣nall

actions, doe also require the internall quali∣ties and motions: humane lawes commaunde only certaine externall actions. Thirdly, divine lawes propose not only corporall and temporall, but also spirituall and eternall punishments and rewards•• humane lawes promise and threaten re∣wards and punishments only corporall and tem∣porall. Fourthly, obedience to divine lawes is the end of humane laws: humane must serue to the ob¦servatiō of divine laws. Fiftly, of divine laws some are eternall, and some mutable; all humane lawes are mutable. Lastly, divine laws can be abrogated by none but God; humane lawes for probable causes many bee chaunged and abrogated by men.

XVI. OF THE PARTS OF GODS LAW.

1 THere are in holy scripture found 3. partes of Gods law. That is to say, Mora••, Ceremo∣nial, and Iudiciall.

2 The morall law, whose summe is conteined in the ten commaundements, is a doctrine agreeing with the eternall and immutable wisedome and rule of iustice in God, discerning good and evill, naturally knowne, and bread in reasonable crea∣tures, in the creation, & many times after repea∣ted and declared by the mouth of God, teaching vs that there is a God, and what manner of God he is, binding all reasonable creatures to perfect obedience & conformity externall & internal to

that rule, promising the favour of God and life e∣ternal to all that performe perfect obedience, and denouncing the anger of God & eternal punish∣ment, to all that are not perfectlie conformable therevnto, vnlesse there be granted remission of sins & reconciliation through the son of God our mediatour.

3 The law of nature before the fal was altogether the same with the moral law of god: but the know¦lege of God being after the fall obscured in mans minde, the lawe of nature is now become only a part of the decalogue or ten commandements, be∣ing obscure and maimed especially in the know∣ledge and worship of God, for which cause also God repeated and declared againe in his church the whole body of his law.

4 Ceremonial lawes are certaine precepts of cere∣monies, that is, of actions, and externall solemne gestures, or such as must be performed in the pub¦lique service of God, with observation of the self∣same circumstances, ordained either to signifie future things, or for orders sake.

5 Iudiciall lawes concerne the externall defence of discipline, according to both tables of the deca∣l••gue, or concerning civil governmēt amongst the Iewes, that is, touching the order & duties of ma∣gistrates; iudgments, punishments, contracts, and differences of being Lord or owner of ought.

6 This distinction of divine lawes, must be ob∣serued, both because of the difference of these laws, which being neglected their right force and

meaning cannot wel be vnderstood, & also that we may well iudge and instruct others in the ab∣rogation and vse of the law.

7 These are the differences betweene the lawe moral, and ceremonial and iudicial lawes. First, moral commandements or precepts are natural∣ly knowne: ceremonial and iudicial are not.

8 Secondly, moral lawes binde al reasonable cre∣atures, ceremonial and iudicial were only prescri∣bed to the Iewes.

9 Thirdly, moral lawes are ever in force, ceremo∣niall and iudiciall are not.

10 Fourthly, moral lawes commaund external & internall obedience, ceremonial and iudicial cō∣maund only obedience external, which notwith∣standing must be ioined with internal moral obe∣dience.

11 Fiftly, moral lawes are general, not limited with certaine circumstaunces, ceremonial and iu∣diciall are special, that is, determined by certaine circumstances.

12 Sixtly, ceremonial and iudicial laws are types foreshewing some thing; moral laws are not types but signified by types.

13 Seventhly, moral lawes are a principall vvor∣ship of God, or the ende of other lawes; cere∣monial and iudicial owe service to the moral, that by them these may the better be obserued.

14 Eighthlie, lawes ceremonial yeeld to the mo∣rall; but morall lawes yeelde not to the ceremo∣niall.

XVII. OF THE VSE AND ABRO∣GATING OF GODS LAW.

1 THe ceremoniall and iudiciall lawes of Mo∣ses in respect of obedience due to them, are abrogated by the comming of the Messias.

2 The moral law is abrogated in respect of the curse, not in respect of obedience due to it.

3 Vses of the ceremoniall and iudicial lawes of Moses, partly were, & partly are these. First a schoo∣ling or leading vs vnto Christ, that is, a signifying, or shadowing of spirituall and heavenly things in the kingdome of Christ.

4 Secondly, a distinction of Gods people from o∣ther nations.

5 Thirdly, an execution or putting in practise the law moral, which requireth a limitatiō of ma∣ny circumstances, both in church & cōmōweale.

6 Fourthly, •• testifi••ng of our obedience toward•• God.

7 Fiftly, the sealing of Gods covenant by cere∣monies, which were sacramental signes.

8 Sixtly▪ a preservation of the Mosaicall policie, til Christs comming, by iudicial lawes, which were the sinewes and forme of the common weale.

9 Lastly, a confirmation of the new testament, by comparing the fulfilling of all things with the types.

10 The morall law, in time of our innocencie, had other vses, then now it hath, as, a perfect confor∣ming of the life of man to GODS will, a good

conscience, and sure confidence in Gods loue & favour.

11 In this our corrupt nature these vses it hath▪ first a maintaining of discipline within and with∣out the church.

12 Secondly, an acknowledgement of our sinnes, which two vses pertaine vnto all men, and are that p••dagogie or schooling of the law, wherby we are led vnto Christ.

13 Thirdly, an information to the true worship of God, which vse is peculiar to the renued or rege∣tate.

14 And these are the principal vses; besides which there are also some others as namely, a testimony that there is a God, & what maner of God he is.

15 A note of the church, which is distinguished by integrity & purity of the law from all other sects.

16 A testimonie of that excellency of mans nature which was before the fall, & which is restored vn∣to vs by Christ.

17 A testimony of eternal life, wherin the law shall be fulfilled, seeing in this life it is not fulfilled, and God made it not that it shoulde never attaine its proper and principall end.

OF THE EXPOSITION AND DIVI∣sion of the Decalogue.

1 THe Decalogue or ten commandements, cō∣taining a summe of the whole law of God, are to be vnderstood according to that expositi∣on, which hath beene delivered by Moses, the Prophets, Christ and his Apostles.

2 The law of god requireth perfect obediēce both▪ inward & outward, in the mind, wil, hart, & actiōs, that is, in our words, deeds, and external gestures.

3 Our obedience to al the other commandemēts must be referred vnto the first, because the loue & glory of God must be the impulsiue & final cause of al our obedience.

4 The interpretation of every law must be gathe∣red from the end for vvhich it was made.

5 For divers ends one & the same vvorke may be cōmanded or contained in divers cōmandemēts.

6 Precepts affirmatiue & cōmanding do include also the negatiue and prohibition: & contrarily.

7 Some principal kind of thing being cōmanded or prohibited, other kinds also which are neere & like vnto that are vniversally commanded or pro∣hibited.

8 Where the effect is commanded or forbidden, there likewise we must vnderstand that the cause is also commanded or prohibited.

9 With the relatiues their correlatiues also are cō∣māded, becaus the on cānot be without the other

10 There are two tables of the decalogue, the first cō∣priseth in 4. cōmādements certaine duties to bee performed immediatly tovvards God: the second teacheth in 6 cōmandemēts what duties must be performed towards our neighbour immediatlie, but towards God mediatly, that is towardes our neighbor for the cōmandement & glory of God.

11 The precepts of the second table yeeld place vnto the precepts of the first.

12 That is the truer divisiō of the decalogue, which reckneth the second commandement of images, the tenth of concupiscence.

OF THE FIRST COMMANDEMENT.

1 The first table giueth precepts of duties to∣ward God; the secōd of duties toward our neighbor, but so that the former immediatly, the latter is mediatly referred to God.

2 Whereas the first cōmandement chargeth vs to haue for god only the true god manifested in the church, it doth especially cōprise the internal wor¦ship of God, which cōsisteth 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, & pa∣tience.

4 God may in some sort bee knowne of the crea∣tures, namely as far forth as it pleaseth him to re∣veale 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, & vnderstād wholy & most perfectly their whole infinit essence & maner of being (for none but an infinit vnderstādīg cā perfectly know that which is infinit) the other in the creaturs, wherby angels & men do indeed vnderstād 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 cre∣atures, if it be compared with that, wherby God vnderstandeth and knoweth himselfe, is to be ac∣coumpted 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 sufficiēt for cō∣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 cre∣ation.

8. Imperfect knowledge is of two sorts, Christi∣an or theological, & philosophical, Christian know∣ledge 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 accord∣ing 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 ••••rd commandeth vs to know, beleeue, and do. The 〈◊〉〈◊〉 is a know∣ledge

of God either reteined from the creation, or afterwardes wrought in our mindes by the ho∣ly 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, wh••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 presci••bed vnto vs by God, is by studie and meditation of the scriptures, and ther∣fore we must by this meanes labour to come to the knowledge of God, and therefore not desire and expect from God some extraordinarie & im∣mediate enlightning, except of his owne accord he offer it vnto vs, and confirme it by sure & cer∣teine 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 su∣perfluous, because they condemne the impiety of the reprobate, and confirme the saluatiō 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 agree••ble with Gods worde, but ye•• 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 with∣out the light of Gods word conceaue out of them nothing but false opinions cōcerning 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 cor∣rupt even these verie testimonies, which by natu∣ral 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 er∣rors 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, o∣ther creatures, the witches, the superstitious, those that put confidence in creatures, or those which imagine a God diverse from him which hath ma∣nifested himselfe in the church, as philosophers, Iews, Mahometās, Sabelliās, Arriās, Samosatēs, P••cu∣matomachians, and the like, which do not acknow∣ledge that God which is the father eternal, with his sonne and holie spirit coeternal.

XX. OF THE SIXE FIRST COM∣MAVNDEMENTS.

IN the first precept is cōmaūded 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, vn∣beliefe, doubtfulnesse and distrust in God, tem∣porarie 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, rash∣nesse.

2. The second precept is a rule of our whole wor∣ship of God, that wee worship not God with any kinde of worship, besides that wherewith he cō∣maunded himselfe to be worshipped: wherfore it commaundeth the true & forbiddeth al the fain∣ed and false worship of God, especially idols and images made to represent and worship God: also negligence of magistrates, whereby images or o∣ther instrumentes, which either doe or may easily serue to idolatrie, are tolerated in places subiect to their authoritie, much more the worship of thē; 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 touch∣ing God, lawfull swearinge, zeale for Gods glory: if forbiddeth omitting, wearines, and corrupting the doctrine concerning God, neglect of his glo∣rie, 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: in∣gratitude, denyal, neglect and abuse of Gods be∣nefites; refusall of necessarie ot••es pe••urie, ido∣latrous, 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, ad∣ministration and vse of the sacraments: publique praier: honor & obedience dew to the ministerie, that is, a mainteining of the ministerie and spiritu∣all sabbaoth, which is, obedience to this doct••ine. It forbiddeth neglect of the duty of teaching, cor∣rupting and maiming of doctrine, neglect of exhortation to vse the sacraments and their law∣full administration: contempt of doctrine, and cu∣riositie in searching things not necessarie: contēpt and prophanation of sacraments: neglect of pub∣lique praier▪ hypocriticall presence at them, such recital of thē as is vnprofitable to the church; with drawing others frō the ministerie: abolishing the ministerie, calling ther vnto men vnworthy, errors about the vse of the ministerie, contēpt of minis∣ters, disobedience to the ministerie, ingratitude or harde dealing against the ministers, neglect of schooles and schollers.

5. The fifte precept commaundeth civile orde••, or mutuall duties of men betweene superiors and inferiors; wherof some are peculiar to p••rents, as

nourishing, defenc, instruction, and domesticall education of their children: to teachers, as scho∣lastical discipline and instruction: to magistrates, as commaunding the discipline of the whole deca∣logue, and putting the precepts therof in executiō, by defending the innocēt, punnishing offenders, ordeining and executing politique lawes in com∣mon weales: of maisters, as to commaund their fa∣milies that which is iust, to giue rewardes, and go∣uerne by domisticall discipline: of such as are ho∣norable for age or authoritie, as to direct others both by examples and advise: inferiors, as honor, that is reuerence, loue, obedience, gratefulnesse, mild∣nesse towards superiors. Other some are commō to all men, as vniversal iustice, and iustice particu∣lar distributiue, diligence, loue of parents, grauity, modestie, gentlenesse. Ther-fore it condemneth, in parents neglect or loosenesse of education, neg∣lect of defence, or foolish zeale for children: In parents and teachers, neglect of instructiō, corrupt∣ing, too much indulgence or fauor, too much cru∣eltie. 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 coū∣sell, light and euill manners, neglect of yong∣er 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, dis∣obedience,

eye-service, error or respect of per∣sons in distributing offices, honors, or rewardes, slouth, busie curiosity, want of loue to parents, vn∣iust indulgence towards children, ingratitude, vn∣iust gratification, lightnesse, pride, immodesty, ar∣rogancie, shew of modestie, too much rigor & se∣verity, too much gentlenesse.

6 The sixt precept provideth for the safety of our owne and others life and body: & therefore com∣mandeth particular iustice, hurting no man gen∣tlenesse, mildnesse, quietnesse, cōmutatiue iustice in punishmēts, fortitude, humanity, mercy, friend∣ship. It forbiddeth vniust harming the life or body of our selues or others, too much pitty, wrath, vn∣iust anger, desire of revenge, strife, cruelty, respect of persons, turbulency, vniust gratificatiō for qui∣etnesse sake, cavill vpon too strict law, private re∣venge, fearefulnesse, inhumanity, hatred of our neighbour, inordinate loue of our selues, reioicing in other mens harmes, wāt of pitty in mens mise∣ries, 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 indif∣ferent.

2 Of their owne nature good are such as be ex∣pressely 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 ex∣pressely forbidden in Gods lawe.

4. Indifferent are such as are neyther commaū∣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 acci∣dent they may be evil and vnlawful, or necessary.

XXII. OF MANS IVSTIFICATI∣ON BEFORE GOD.

1. That righteousenesse wherby we are iustifi∣ed before God, is the fulfilling of Gods lawe.

2. Legal iustice is the fulfilling of the lawe, per∣formed by him, which is named iust.

3. Evangelical iustice is the punnishment of our sinnes, which Christ endured for vs, freely impu∣ted 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 Au∣gust. 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 sacramēts.

The proofe recited by the respondent afore dispu∣tatiō, 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 co∣venant 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 communi∣cate Christ and al his benefits to them vvhich vse these signes in a liuely faith, that so hee may con∣firme vnto them a confidence & assurance of this promise, and the church by these visible markes may be distinguished from al other sectes, & pub∣liquelie

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 com∣manded vnto the church by God, it appeareth by indu∣ction: also the rites are added vnto the promise as visi∣ble 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. Nei∣ther doe we only signifie so much by confessing and solem∣nizing them; but primarilie and principallie God signifi∣eth so much vnto vs, testifying and confirming by cere∣monies of the sacraments. For the ministers as well in administration of sacraments as preaching the word, re∣present the person and office of God towardes his church. Matthew the eighteenth, and twentie nine. Teach and baptise all nations. Ioh. 1. 33. He that sent mee to baptise. Iohn 3. 22. and 4. 2. Iesus is said to bap∣tise, when not himselfe, but his disciples in his name did baptise. So of the signe of inauguration to the kingdome 1. Sam. 10. 1. The Lord hath annointed thee, when yet Samul was sent to annoint Saule.

The sacraments therefore doe strengthen our faith, because the scripture witnesseth that they are signes of the mutual & eternal covenāt betwixt God & the faith∣full:

because by them God signifieth vnto vs the bestow∣ing of such benefites as are promised in the Gospell, and we must as well beleeue God signifying vnto vs his will by signes as by wordes;* 1.41 because in their lawfull vse they haue annexed vnto them a promise of grace, not onely as they are sacrifices, & shew our obedience, but also as they are signes of grace deliuered vnto vs by God: as: Hee that beleeueth and is baptised shall bee saued. It shal be an acceptable sacrifice to make attone∣ment for him.* 1.42 Lastely, because the scripture, to con∣firme the receauing or depriuing of the things signified,* 1.43 alleadgeth the receauinge or depriuing of the signes, as Psal. 51.* 1.44 Thou shalt sprinckle me with hysop & I shall be clensed.* 1.45 The L. shal circūcise thine heart &: Al we which are baptized into his death.* 1.46 The bread which we breake,* 1.47 is it not the communion of Christs bodie?

Herevpon are annexed other final causes;* 1.48 They di∣stinguish the church from other sectes; this appeareth by effect and by testimonies, as, A stranger shall not eate therfore. What thē availeth circumcisiō? verie much.* 1.49 For vnto them were committed the wordes of God Yee gentiles, which in times past were called the vncircumcision,* 1.50 because in that time yee were without Christ,* 1.51 strangers from the covenant and common wealth of Israel,* 1.52 hauinge no hope of the promise, and without God in the world. They are a confession & publique thankesgiuing for Christes benefites. It shall bee a signe of the co∣venant betweene me and you; and it shall bee my covenante in your flesh. As often as yee

shall eate this bread, shewe yee the Lords death.* 1.53 They continew the memory of Gods benefites. This day shall be vnto you for a remembrance.* 1.54 It shall bee asigne vnto thee vpon thine hande,* 1.55 & a remem∣braunce betweene thine eies.* 1.56 Doe this in re∣membrance of me. They are a band of charitie: for because they which vse them are in league with God, they are also in league betweene thēselues.* 1.57 One Lord, one faith,* 1.58 one baptisme &c. We being manie are one bread, one bodie. For we are all partakers of one bread.

3. Rites and ceremonies not commaunded by God to be signs of the promise, are not sacramēts.

The proofe. The signes can confirme nothinge but by his consent and promise, from whom the thinge pro∣mised and signified is expected. Therfore no creature cā ordaine and institute testimonies of Gods will.

4. Two things are to be considered in al Sacra∣ments. 1. Visible, earthly, and corporal signes, which are rites or ceremonies, and visible or cor∣poral things, which God exhibiteth or offereth vnto vs by his ministers, and we receaue corporal∣ly, that is, by the partes and senses of our bodie: •• the things signifyed, which are invisible, heauen∣ly, and spiritual, that is Christ himselfe and all his benefites, which are through faith communicated vnto vs by God spiritually, that is by power and vertue of the holy Ghost.

The proofe. The distinction is manifest, by an induction. Also the receauing of the signes is corporall and externall: but the thinges signifyed are

[ 1] receaued spiritually or by faith: Because they are pro∣mised onely vnto such as beleeue; but the signes are no other wise ratified, then the promises whervnto they are [ 2] annexed. Also because the signes shew that vnto our eies, which the promise declareth vnto our eares. As therfore the promise is a vaine sound: so also are the cere∣monies [ 3] vaine without faith. Lastly, because the thinges signified, are the participating of Christ and all his bene∣fits. But this can noway be graunted to any man, either in the vse of sacraments, or without it, but by faith a∣lone.

5. The signes or elements are not to be chang∣ed in nature or substance, but only in respect of their vse.

The proofe. This is cleere by induction and sense. I baptize you with water. The breade which wee breake is the communion of Christes bodie. Here bread and water are named in the vse.

6 The cōiunction of the signes & the thing sig∣nified is not physical, that is naturall and reall, but relatiue, that is to say, this cōiunction is a diuine ordinance, wherby things inuisible and spirituall are represented by thinges visible and corporall, as it were by certaine visible wordes, and are in the right vse offered & receaued togeather with the signes.

The proofe. Such is the cōnexion of all signes with the things signified, that they represent the things signi∣fied, and confirme the receauing of them, for they are as it were testifying pleadges and seals, although they be not in the same place with the signs. The reasō is, because to

make something a signe of an other thing, is not to include or tie the same thinge to the signe; but to order the signe to signifie the thing••, whether it be in the same place with the signe, or in some other. Also the nature of the things signified by sacraments doth not admit this. For some of them are spiritual substances, as the holie Ghost: some ac∣cidents, not in the sacramental signes and elements, but in the heartes of men, as the giftes of the holy Ghost: some are diuine actions, as remission of sinnes, some are corpo∣rall, and locally in one only place, not wheresoeuer the sa∣craments are vsed: as the flesh and bloud of Christ.

The names and proprieties of the things signi∣fied are attributed to the signes, and contrarie the names and proprieties of the signes to the things, because of the similitude and likenesse betweene both, or for significatiō of the things by the signs, or for the ioyned offeringe and receauinge of the thinges togeaher with the signes in the lawful vse of the sacraments.

The proofe. The scripture speaketh this of sacra∣ments: Gen. 17. 10. Act. 7. 8. Circumcisiō is the league or couenant. Exod. 12. 11. the eatinge of the lambe is the Passouer. Exod. 31. 7. the sabbaoth is the eternal co∣uenant. Exod. 24. 8. The bloud of the sacrifice is the bloud of the couenant. And Levit. 17. 5. The attone∣ment of our soules. Heb. 9. 5. Over the arke was a co∣ver shadowing the mercie-seat. Ephes. 2. 26. The bap∣tisme of water is the washinge that clenseth vs from sin, Mat. 26. 26. 28. the bread & wine is the body & bloud of Christ. And 1. Cor. 10. 16. It is called the commu∣nion of the body and bloud of Christ. And so expound∣eth

it selfe, Gen. 17. 11. Rom. 4. 12. Circumcision is a signe of the covenant. Exod. 12. 27. The paschall lamb•• was a signe of the passeover. Exod. 31. 14. The sabbaoth a perpetuall signe of grace and sanctification. Heb. 9. 24. Ceremonies are similitudes & types of true things. Marc. 16. 16. He that beleeveth and is baptised shal bee saued, Luc. 22. 21. The bread of the Lords supper is com∣manded to be eaten in remembrance of Christ.

8 The lawfull vse of sacraments is, when such as are converted obserue those rites which God hath commaunded, for such ends as God ordai∣ned the sacraments.

The proofe. That onelie is the lawfull vse vvhich agreeth with Gods institution: but the institution com∣prehendeth these circumstances of persons, rites, and endes: therefore these once broken, the fignes are pre∣sentlie abused. Esa. Ier. 7. Psal. 50.

9 In this vse the things signified are alwaies ta∣ken togither with the signes.

The proofe. For thus much the rites do signifie, & the promise annexed to the rites doth containe: as Mar. 16. He which shall beleeue and be baptised, shall bee saued: but God is true, speaking to vs as well by signes as by wordes. Therefore the signes are not in vain•• though the things be taken in one sorte, the signes in an other.

10 But without the vse appointed by God, which is not without conversion, neither the ce∣remonies haue the nature of a sacramēt, nor gods benefits thereby signified are receiued with the signes.

The proofe. The signes of the covenant confirme no∣thing to them which keepe not the covenant, or substitute others in their places, or refer them to an other end: but sacraments are signes of the covenant, wherby God bin∣deth himselfe to grant vs freelie remission of sins, & eter∣nal life for Christ: ergo they confirme not them in the grace of God which are without faith and repentance, or vse other rites, or to other purpose then God hath ap∣pointed. Besides, it is superstitious and idolatrous to attribute the ••est••fying of Gods grace either to an exter∣nall worke without promise, or to a worke devised by men. Wherfore this abuse of sacraments hath not the grace of God annexed vnto it, or confirmeth any man therin; as it is said, Rom. 2. 25. Circūcisiō availeth if thou keepe the law, but if thou be a trāsgressor of the law, thy circumcision is made vncircumcision.

11 The Godly receiue these signes to their sal∣vation, the vvicked to their condemnation: but onely the godly can receiue the things signified, to their salvation.

The proofe. Vs saith Peter, vz. which beleeue, amongest whome hee reckneth himselfe, baptisme sa∣veth, not the washing away of the filth of the flesh, but the request of a good conscience vn∣to God. And Paule 1. Corinth. 10. 16. the breade which wee breake is the communion of Christs bodie. And whereas the Sacraments are an external instrument, wherby the holy Ghost cherisheth & preser∣veth our faith, is followeth that as the preaching of the word, so they also further the saluatiō of the faithful. But contrariwise the wicked, by abuse of sacramēts, cōtēpt of

and his benefites which are offered them in the worde & sacraments, and confession of that doctrine, which with a trewe faith they do not embrace, heape vnto themselues the anger of God and fearfull punnishment, according to these sayings: He that offereth an oxe is as if he kil∣led a man, hee which offereth a ramme is as if hee slew a dog. &c. Esa. 66. 3. He which eateth and drinketh vnworthily, eateth & drinketh his owne damnation, not making any difference of the Lordes bodie: for this cause manie amongst you are weake and sicke, and many are fallen a sleepe. 1. Cor. 11. 27. But the things signified, because they are receaued only by faith, and are either the true causes of saluatiō, or saluatiō it selfe, namely Christ and his bene∣fittes; they neither can be receaued by the wicked, nor of any but vnto saluation; as Christ saith, Ioh. 6.

12. But in the elect, after they are converted, the fruits of a sacrament (though vnworthily re∣ceaued) do in the end follow.

The proofe. The promise, and the signes of that pro∣mise, which hath a cōdition of faith annexed vnto it, are ratified and take effect, whensoeuer the condition is per∣formed; but such 〈◊〉〈◊〉 the promise which is signified and confirmed by the sacraments: therfore if there be faith beleeuinge the promise and signes, whether in the vse or after, the things promised and signified are then recea∣ued.* 1.59 I might deale with thee as thou hast done; when thou didest despise the oath in breakinge the couenant, Nevertheles I will remēber my co∣uenant made with thee in the daies of thy youth, & wil cōfirme vnto thee an euerlasting couenant.

13. Of sacraments, some are once onely to be receaued, some often-times; some are to be mi∣nistred onely to those of ripe yeares, others euen to infants also, according as they are ordained for once making a couenaunt with all those that are conuerted, and which are to be receaued into the church; as circumcision and baptisme: or institu∣ted to renue the couenant and preserue the vni∣tie and fellowship of the church, after our fall & cōflict against temptatiō: as the arke, the paschal lambe, with other sacrifices, & the Lords supper.

The proofe. The iterating or renewing of baptisme is no where commaunded; the reason is manifested: be∣cause those sacraments are instituted to be an initiating, or solemn receauing into the church which is euer firme to him that repenteth or persevereth. But the iteratiō of the vse of other sacraments is commaunded: as in sacra∣fices, in the Paschal lamb, in worshiping before the arke, in sanctifying and clensing it is apparent: Also of the Lordes supper it is said, As often as yee do this, yee shall shew the Lords death. The reason is, because they are testimonies, that the couenant begunne in circumcision & baptisme is ratified and firme to him that repenteth. And this often exercising of our faith is necessarie.

14. The thinges common to the sacramentes of the new and olde testament are those, which are before set downe in the definition of a sa∣crament. The differences betweene both are these, that the sacraments of the olde testament did prefigure Christ which was then to 〈◊〉〈◊〉

the sacramentes of the newe testament represent vnto vs Christ with all his benefits, being alreadie come: the olde were others, and more rites, as circumcision, sacrifices, washings, the Pascall lambe, the sabbaoth, worshipping before the arke &c: the new are likewise others, and onlie tvvo, baptisme, & the supper of the Lord: the old were obscure; the new are more plaine & easie: the old were commanded to Abrahams posteritie & their housholds: the new to the whole church culled and collected out of Iewes and Gentiles.

The proofe. That one definition serveth for the sa∣craments of both new and old testament, we haue alrea∣die prooued before. That there is a difference in the num¦ber and forme of rites, appeareth by an induction. For in the new testament it is plaine there are but two; because no other ceremonies having a promise of grace annexed are commanded by Christ. That sacraments of the olde testament shewe Christ to come, of the newe alreadie come, it is manifest by their interpretation delivered in scripture, whereof we spake in their definition. They dif∣fer in plainenesse, because in the new testament are few∣er,* 1.60 and those signifying things alreadie fulfilled, in the olde there are more rites, and those shaddowing future thinges, all whose circumstaunces were not yet knowne. Lastlie, by induction it appeareth, that the old were commaunded onelie to Abraham and his posteri∣tie, and their servauntes: the new to all even as ma∣nie as will be members of the church: as Genesis the seventeenth. Everie man childe of eight daies olde a∣mongest you shall bee circumcised in your generations▪ as

well hee that is borne in thine house, as he that is bought with monie of anie stranger which is not thy seede. Exod. 12. No stranger shall eate thereof. Math. 8. Teach all nations baptising them, &c.

15 Both Sacraments and preching of the gospel are Gods worde, which hee exerciseth tovvardes his church by the Ministers, because they teach, offer, & promise vnto vs the same communion of Christ and his benefites, and are external instru∣ments of the holy Ghost, wherby he moveth our hearts to beleeue, and therefore maketh vs par∣takers of faith in respect of Christ and his bene∣fits. Neither yet is the working of the holy Ghost tied vnto these sacraments; nor doe they at al pro∣fit but rather hurt such as with faith do not apply them to themselues, as the very words & rites do signifie.

The proofe. That the Ministers do all in GODS name in administration of sacramentes, and that by the sacraments God doth signifie, that is, teach, offer, & pro∣mise vnto vs the communion of Christ, we shewed before in our second proofe. Whereupon followeth this other con∣clusiō, that the holie ghost therby moueth our harts to be∣liefe. For because sacraments are a visible promise, they haue the same authoritie to confirme faith in vs, as hath a promise made by word. Whence also followeth a third cōclusiō. For that which serveth to kindle & stir vp faith in vs, the same also serveth to the receiving of the com∣munion of Christ: because wee haue this communion through faith. The breade is the communion of Christ bodie. Baptisme saveth vs, &c. And yet

the holy Ghost doeth not alwaies by them confirme our faith: because neither by the word doth it alwaies kindle faith in vs; as the examples of Simon Magus and infi∣nite others doe shew. That the vse of sacraments with∣out faith is hurtfull, is alreadie prooved in the eleventh proposition.

16 The word and the sacraments differ, because the word signifieth gods wil towards vs by speach, the sacraments, by gesture: by the worde faith is be∣gun and confirmed, by the sacraments onlie faith begun is confirmed: the word euen without the sacraments doth teach and confirme, which the sa¦craments doe not without the word: without the knowledge of the word they that are of ripe years cannot be saued; but without the vse of sacramēts (if it be not by contempt) men may be both re∣nued and saued: the word is to be preached to the vnbeleeuing and vvicked, the church must admit to the sacraments only such as God will haue vs account members of the church.

The proofe. Sacramentes without the worde going before doe neither teach, nor confirme our faith: because their signification is not vnderstood but by preaching or expounding them by the word: neither can a signe con∣firme any thing but what is before promised. This maie be proved by example of the Iewes, who either did or die obserue those ceremonies, abolishing or not vnderstanding the promise of grace and of Christs benefits.

Men of yeares cannot bee saved, excepte they haue knowledge of the word, either by teaching after the ordi∣narie way, or by revelation after an extraordinary waie.

Because Hee that beleeveth not in the sonne is alreadie iudged. Ioh 3. 18. Faith is by hearing, hearing by the word of God. Rom. 10. 17. But without sacraments they maie be saued; because though by some necessarie occasi∣on they be hindred from them, yet may they beleeue, as the theefe on the crosse: or if they be infants, they may be sanctified according to the measure of their yeares, as Iohn in the wombe of his mother, & manie other infants which died before the daie of their circumcision.

The word also must be preached to the wicked, because it is ordained for their conversion.

The sacraments must be administred vnto thē, which are to bee acknowledged for members of the church: because they are instituted only for the vse of the church. Act. 8. 17. If thou beleevest thou maist be baptised.

17 This is common to Sacrame••ts and sacrificer, that they are workes commanded of God to bee done by vs in faith: but yet a sacrament and a sa∣crifice do differ, because by a sacramēt God doth signifie and witnesse his benefits which he perfor∣meth vnto vs: but by sacrifice we perfourme and offer our obedience vnto God.

The proofe. That sacraments are workes comman∣ded of God to be done by vs in faith, wee haue shewed in the 1. 2. 3. and 10. proposition. Both are mentioned Heb. 11. 4. By faith Abel offered vnto God a greater sa∣crifice then Caine &c. That Sacraments are signes of Gods will towards vs, it is prooved in the second propos.

18 And therefore the same ceremonie may haue the nature of a sacrament & of a sacrifice; because

thereby God giving vnto vs visible signes, testifi∣eth his blessings and benefits towards vs; and wee by receiving them doe likewise testifie our duty towards him.

The proofe. This is manifest by the Pascal lamb and other sacrifices; also by the sabbaoth: which were an obe∣dience commanded by God, whereby the godlie did wor∣ship him, and shew themselues gratefull to him: & with∣all were signes of Gods benefits which they receaved by the Messias. So baptisme is a profession of Christianisme, and a signe wherby Christ witnesseth that we are washed in his bloud. The Lords supper is a thankesgiuing for the death of Christ, and an admonition, that we are quickned for and by his death, are made his members, and shall as bide in him for ever.

AN ANSWERE TO SOME ARGVMENTS against the Sacraments.

Certaine obiections against the afore-said propositi••ns of Sacraments, with short answeares of Vr∣sinus therevnto, taken in a publique dis∣putation. Anno. 1567.

1 OBiection against that part of the seconde proposition; Sacraments are signes of the e∣ternall covenant.

• The signes of an eternal covenant are eternal;
• But these signes are not eternal:
• Ergo neither is the covenant eternall.

The proofe of the maier denied is; In relatiues one be∣ing taken away, the other also is taken awaie.

Aunswer to the rule, whereby the maior is prooved, by distinguishinge. In relatiues hauing but one onely correlatiue, as a father, a sonnes one being taken a∣waie, the other also is taken awaie: but this rule houldeth not where are more correlatiues then one; as to this couenant of God are correlatiues not onelie the signes, but they also with whō this couenant is made, who shal endure for euer, &c: But these signes are correlatiues to the couenāt, not simplie as it is a couenāt, but as it is a couenāt cōfirmed by signes.

Note, that in the second parte of this proposition, be∣tweene God and the faithfull, are included also the posteritie of the faithfull, as the part in the whole, though actually they doe not yet beleeue, as infantes. Therefore the definition is not more stricte or particular then the things defined.

Obiect. 2. against that part of the secōd propositi∣on; And so cōfirmeth in thē the cōfidence of this promise.

That which is giuen to such as haue no faith, can∣not confirme faith, because there is none to be confirmed.

Baptisme is giuen to infantes which haue no faith:

Ergo baptisme doth not cōfirme faith. And so conse∣quētly al sacramēts do not confirme the cōfidēce of this promise.

Ans. 1 to the maior by a distinctiō. It cānot cōfirme faith in them at that instāt whē it is giuen thē, & they haue no faith yet may it cōfirme faith in thē, whē they are of ripe yeares, and doe beleeue and haue faith.

Auns, 1 The minor also is verye doubtfull, whe∣ther infantes, especiallie of the renewed

and regenerate, be destitute of faith: seeinge that vnto them al ••••ertaine these promises: I will be thy God and the God of thy seede. To such belong∣eth the kingdome of God &c.

3. Obiection against the sixte proposition.

The truth of signes beinge once exhibited and ful∣filled, the signes themselues do cease;

But in the newe testament the truth of the signes is exhibited and fullfilled.

Ergo the signes of the new testament are ceased.

Auns. Wee graunt all, yf you by signes vnderstand such signes, as signifie future things, & things hereafter to be fulfilled, such as were the signes of the olde testa∣mēt: but we deny the maior, if by signes you vnderstand such as seale vnto vs things alreadie performed, such kinde of signes are the sacraments of the new testament. Obiect. 4. Against that part of the tenth proposition, which is not without conversion.

The Papists sacraments are celebrated without re∣generation;

Yet are they sacraments.

Ergo sacraments may be celebrated without con∣version

Auns. The minor may be denied in respect of such as are not converted. For to such, sacraments are no sacra∣ments, that is, signes of grace: especially seeinge they turne them into meere idols. But they become sacra∣ments vnto them, that is, signes of grace: when they are converted: and if they never be converted, they lyke∣wise neuer become sacraments to them.

Repl. Enforceing an absurditie.

They who corrupt the wordes and forme of the institution of any sacrament (as baptisme) doe also overthrowe the nature and substance of the same.

The Papistes do the former.

Ergo they doe also the l••tter: And therfore their baptisme is not baptisme; and so by consequent wee which were baptized in time of Poporie, must be rebaptized.

Auns. To the maior. They overthrowe the substance of baptisme; trew, to themselues and such as approoue them, and be not cōuerted; but not to them that acknow∣ledginge their errors are conuerted, and adiorne them∣selues to the church of Christ.

Obiect. 5. Against that parte of the eleuenth; The godlie receaue the signes to their saluation.

That only can be receaued by the godly to their sal∣vation, which bringeth with it saluation, or is a cause therof;

But the things signified doe bringe alone saluation, and are the causes therof:

Ergo the things signified onely, (and not the signes) are receaued by the godly to their sal∣uation.

Auns. To the maior by distinction. That only which bringeth with it saluation can be receaued vnto saluati∣on; trew, to cause or bestow saluation but that also which bringeth not saluation, that is, which is neither the ef∣ficient, nor forme, nor material cause of saeluation, may be receiued vnto saluatiō, that is to confirme saluation. I exp••••••de my selfe thus. Both the thinges and the signes

are receaued vnto salvation: but the signes in one sorte, the things in an other. For the things are a cause of sal∣uation, and parte therof: but the signes haue in them∣selues no such quickening force, but onely confirme our saluation as they are ioined with the things.

Obiect. 6. Against the twelfth proposition.

That which bringeth with it condemnation, bring∣eth no fruits;

The vnworthie vse and receauing of sacraments bringeth condemnation, as it is prooued in the e∣leventh proposition:

Ergo it bringeth no fruits.

Auns. Wee graunt all, before the conversion, not af∣ter; for then the vnworthie vse and receauing is made worthy.

Repl. Condemnation doth not follow conuersion;

The fruit of vnworthy receauing the sacraments is condemnation:

Ergo fruits followe not conuersion.

Auns. It is true of condēnation. But here we speake of the fruits of a sacrament vnworthilie receaued, which before the conuersion for vnworthy receauinge was con∣demnation; but after the conversion is chaunged into our good and saluation &c.

Obiection. 7. Against that parte of the thirteenth Some sacraments are vsed only once.

That which maketh to the cōfirmation of our faith must be often vsed;

All Sacramentes make to the confirmation of our faith:

Ergo all sacramentes are to bee often vsed.

And so by consequent wee shoulde bee often baptized.

Auns. to the maior, which is true, if God haue appointed that they should be often vsed. But he wil not haue the sacramentes of our receauinge into the church, and our regeneration to be ••terated: because by them hee doth once onelie begette vs, and enter league with vs, as by circumcision and baptisme; but by the other hee doth often confirme the league or couenant which hee doth enter with vs, as by the Pascall lambe, & the Lords supper.

Obiections. Against the second difference of the worde and sacramente in the sixteenth propositi∣on.

They which are to be admitted to the more worthy, should not be forbidden the lesse worthie;

The wicked are to be admitted to the hearing of the worde, which is more worthie thē the sacramēts, as is prooued 1. Cor. 1. 17. God sent me not to baptize, but to preach the Gospell:

Therefore the wicked are not to bee forbidden the sacraments.

Auns. We denie the maior if you take it vniuersally; because it is neither euerie where nor alwaies trew.

Repl. That should not be forbidden wherof may fol∣low fruite;

Of receauing the Lords supper euen by the wicked may follow fruite:

Ergo the wicked are not to be forbidde the Lordes supper.

Auns. to the maior. He should not be forbiddē if God

forbad him not; but the church hath receiued this com∣mandement of God, That it must not doe evill that good may come of it.

9. Obiection against that part of the same proposition. The word must bee preached even to the vnbe∣leeuing.

Christ forbiddeth vs to cast pea••les to swine and dogges;

Therfore the wicked must not be admitted to the hearing of the word preached.

Ans. To the antecedent: by dogs and swine are not meant simplie he wicked, but such enemies as mecke & persecute the doctrine: barking and impugning it like dogs, and treading it vnder foote like swine. Against such this argument were of force.

XXIV. OF BAPTISME.

1. Baptisme is a sacrament of the new testamēt, whereby Christ witnesseth to the faithfull being baptized with water in the name of the father, & of the sonne, and of the holy Ghost, that all their sinnes are forgiuen them, the holy Ghost giuen vnto them, and themselues ingrassed into the church and bodie of Christ: and they againe pro∣fesse that they receaue these benefittes of God, & therfore euer after will and must liue to him, and serue him. And this same baptisme was begun by Iohn Baptist, and continued by the Apostles; this only was the differēce, that he baptised men into Christ which should suffer and rize againe, but these into Christ which had suffered, & was rizē.

2. The first end of Gods institutiō of baptisme is, that God herby might signifie & witnesse, that by the bloud and spirit of Christl•••••• doth clense those that are baptized from their sinnes, and en∣graffeth them into the bodie of Christ, and mak∣eth them partakers of all his benefits.

3. The second is that baptisme may be a solēne receauinge or enroulinge of men into the visible church of Christ, and a distinction therof from al other sectes.

4. The third, that it may be a publique & solēne profession of our faith in Christ, & of bindinge our selues to faith in him, & obediēce towards him.

5. The fourth, that it may be an admonition of our plunging into afflictions, and our risinge and deliuerance out of them.

6. Baptisme hath by Gods commandement & the promise of grace a certaine power to seale and witnes, annexed by Christ vnto these rites right∣lie vsed. For Christ by the hand of his ministers bapt••zeth vs, as by their mouth he speaketh to vs.

7. There is therfore in baptisme a 2 fold water one external, visible, & earthly, which is the elemētary water: the other internal, uisible, & heauēly which is the bloud & spirit of Christ: there is also a twofold washing, the on external, visible, & signifying nāe¦ly the sprinckling or powring on of water, which is corporal, that is receaued by our bodily parts & 〈◊〉〈◊〉 the other internal, invisible, & signified, name¦ly remissiō of our sins by Christs bloud shed for vs, & our regeneration by his spirit, & our bei•••• 〈◊〉〈◊〉

grafted into his body which is spirituall, that is, is received in spirit, & by faith. Lastly, there is a two fold minister of baptisme one external of external baptisme, which is the minister of the church, bap∣tising vs in water with his hand: the other internall of internal baptisme, which is Christ himself, bap∣tising vs with his bloud and spirit.

8 Neither is the water turned into the bloud or spirit of Christ, neither is the bloud of Christ pre∣sent in the water or in the same place with the wa∣ter, neither are the bodies of such as are baptized sprinkled invisibly therewithal, neither is the ho∣ly Ghost in substance or vertue more in this water then elsewhere; but in the lawful vse of baptisme he worketh in their heartes which are baptised, and spiritually doth wash and sprinkle them with the bloud of Christ, and vseth this external signe as an instrumēt, & as a visible word & promise, to vphold & stir vp the faith of such as are baptised.

9 Therfore when baptisme is said to be the wa∣shing of regeneration, or to saue vs, or to wash a∣way our sins; it is meant; that externall baptisme is a signe of the internall baptisme, that is, of rege∣neration; salvation, and spirituall washing & that this internall washing is ioined with the external, whensoever baptisme is lawfully vsed.

10 Yet is sinne an baptisme so abolished, that we are freed from the guilte of GODS anger and eternall punishment, and regeneration is be∣gunne in vs by the holy Ghost, & the reliques of sin remaine in vs to the end of this life.

11 But all and only the renued, or the regene∣rate baptised to those endes for which baptisme was instituted by Christ, do lawfully receiue bap∣tisme.

12 The church lawfully ministreth baptisme to all and onelie those, whom it ought to recken in the number of such as be renued, and members of Christ.

13 Whereas also infants of Christians are of the church, whereinto Christ would haue al that per∣taine to him bee receiued and registred by bap∣tisme, and therefore baptisme is now in steede of circumcision, whereby iustification and regene∣ration, and receiving into the church, were sea∣led by & for Christ as yet to come, as in baptisme by and for the same Christ already come, as well to infantes as to those of riper yeares pertaining to the seed of Abraham: and whereas no man can forbidde water, that they should not be baptized which haue receiued the holy Ghost clensing & purifying their heartes, truely those infantes must needs bee baptised which either are borne in the church, or together with their parents come over to the church.

14 As the promise of the gospell, so baptisme also receiued vnworthily, that is before conversi∣on, is firme and procureth salvation to such as re∣pent, and the vse thereof, before vnlawful is now made vnto them lawfull.

15 Neither doth the wickednes of the Minister make the baptisme vaine & of no force, if it bee

done into the faith and promise of Christ: & ther∣fore the church ought not to rebaptise evē those that haue bin baptised by heretiks, but to informe them in the true doctrine of Christ and baptisme.

16 And as the covenant once begun with God remaineth perpetually stedfast to such as repent, even after their sinnes from that time committed; so also baptisme once receaved, confirmeth those that repent in remission of sinnes for all their life, and therefore ought neither to be ••terated, nor deferred to the end of life, as if on that condition onlie it did clense vs from our sinnes, if we cōmit∣ted no more after we were once baptized.

17 But all that are baptised with water, vvhe∣ther infantes or aged, are not made partakers of the grace of Christ. For Gods eternal election and calling to the kingdome of Christ is free.

18 Neither are all excluded from the grace of Christ which are not baptised vvith water. For not the want but contēpt of baptisme excludeth from the convenant made by God with the faith∣ful and their children.

19 And whereas the administration of Sacra∣ments is a part of the ecclesiastical ministery, they which are not called thervnto and especially wo∣men, must not presume to take vnto themselues authoritie of baptising.

OF THE LORDS SVPPER.

Disputed in the Coll. of Wisdome the 2. of May, Ann. 1575.

1 ONe of the Sacramentes of the new testa∣mēt 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 dis∣ciples before his death. The Lords table it is called, because therin the Lord feedeth vs. The sacramēt of the bodie and bloud of Christ, because therein are these thing•• communicated vnto vs. The Eucha∣rist, because therein are solemne thanks giuen vn∣to Christ for his death and benefits towardes vs. Synaxis or assemb•••• because it must be celebrated in assemblies and meetings of the church. It is al∣so 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 thāks∣giuing 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,* 1.61 that is, that Christ maie witnesse vnto vs, that hee feedeth vs vnto etern••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 [ 1] that he died for vs and with his body and bloude feedeth vs vnto eternal life,* 1.62 that by this witnes∣sing he may cherish and increase in vs our faith, & by consequent this spiritual feeding The second is [ 2] a thanks-giving for these benefit of Christ, with a

publique & solemne profession of them, and our [ 3] duty towards Christ. The thirde is a distinction of [ 4] the Church from other sectes. The fourth, that it may be a bond of mutuall charitie amongst Chri∣stians: seeing they are all made members of one [ 5] bodie. The fite, that it may bee a bonde and oc∣casion of frequent assemblies of the church, see∣ing Christ would haue one bread, and one cup to be distributed amongst many.

4 Hence hath the Lordes supper that first vse, which is,* 1.63 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 an∣nexeth a promise vnto this rite, that he will feede with his owne bodie and bloud such as eate this bread in remembrāce of him: when he said, This is my bodie: and because the holy Ghost by this vi∣sible 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 o∣ther 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 per∣fourmed by the handes, mouth, and corporall senses; the other internall, invisible, and signi∣fied, 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 exter∣nall 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 cōfirma∣tiō of our faith,* 1.64 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,* 1.65 neither are the bread and wine abolished, that so the bodie & bloud of Christ may succeede in their places, nei∣ther is the very body of Christ substantially pre∣sent 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 Sa∣crament 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:* 1.66 and this cup is my bloud, it is a sacramen∣tal or metonymicall kinde of speech, whereby is at∣tributed to the signe the name of the thing signi∣fied, that is, we are taught that the bread is the Sa∣crament or signe of Christs bodie that is, doth re∣present and witnesse that Christs body was offe∣red 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,* 1.67 that is, that thing whereby we are made partakers of Christs body: and else where: We haue al dr••nke of one drinke into one spirit.* 1.68 The same is meant whē 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 bo∣dy of Christ, which is expressed by the sacramen∣tall speech:* 1.69 not that local coniunction, which by some is devised.

9 As therefore there is one body of Christ,* 1.70 pro∣perly 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 & cor∣poral receiving of the signe, namely the bread & wine; the second real, or spirituall, which is the re∣ceiving of the body of Christ:* 1.71 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. Wher¦by 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 bene¦fits, or the holy Ghost alone, excluding the true, reall, and spirituall communion of the bodie it selfe of Christ.

10 The lawfull vse of the Lords supper is,* 1.72 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 sa∣cramentally and really;* 1.73 so without this vse, as by infidels and hypocrites it is indeede eaten Sacra∣mentallie, 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 groun∣ded vpon manie & those very forcible argumēts.* 1.74 All places of scripture, which mention the Lords supper, do cōfirme it. And Christ doth not cal any [ 1]

[ 2] 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 [ 3] 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 [ 4] divell. Also he maketh the same engraffinge into Christes bodie, by one spirit in baptisme, and the [ 5] holy supper. The whole doctrine and nature of sacraments doth confirme it, which represent vn∣to [ 6] our eies the same spiritual cōmunion of Christ to be receaued by faith, which the worde or pro¦mise 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 [ 7] them. The articles of our faith cofirme it, which teach that Christes body is true humane, not pre∣sent in manie places at once: and that now it is re∣ceaued vp into heauen, and shall there remaine, vntill the Lord returne to iudgment: that the cō∣munion of the godlie with Christ is wrought by [ 8] the holie Ghost, not by enterance of Christs bo∣dy into the bodies of men: & therefore al the pu∣rer 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 wash∣ing [ 1] signifieth remission and clensing of our sins,* 1.75 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, [ 2] because baptisme is a testimony of our regenera∣tion, or covenant betweene God and vs, and of our admission or being receiued into the church: but the Lords supper witnesseth, that we are per∣petually 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 [ 3] ministred. Baptisme is due to all which are to be accounted for members of the church, vvhe∣ther 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 recei∣ved, [ 4] because the covenant of God once begun, is ever firme and steadfast to them that repent, But the Lords supper must be often receiued, be∣cause the renuing of that league, and often remē∣brance thereof, is necessary for the strengthning of our faith. 5 In the order of vsing; because bap∣tisme [ 5]

must be ministred before, the Lordes supper never but after baptisme.

14 They come worthily to the Lords table which examine themselues,* 1.76 that is, which are endued with true faith and repentance. Which who so do not finde in themselues, they must neither pre∣sume 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 sup∣per all that professe that they embrace the foūda∣tion of Christian doctrine,* 1.77 & 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 ad∣ding 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 pro∣pitiatorie 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 be∣stoweth 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 a∣dored & 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.

Notes

• * 1.1

  Three per∣sons of one God.
• * 1.2

  What is meant by essence.
• * 1.3

  What a person is
• * 1.4

  The Sonne 〈◊〉〈◊〉 person of the 〈◊〉〈◊〉, or a subsistence.
• * 1.5

  The holy Ghost a person.
• * 1.6

  That these persons are distingui∣shed.
• * 1.7

  That the persons be equall.
• * 1.8

  That the persons are consubstā∣tiall.
• * 1.9

  Two sortes of differen∣ces in the persons.
• * 1.10

  Internall.
• * 1.11

  Externall.
• * 1.12

  That all things are done by th•• ••••••••∣table pro∣vidence of God.
• * 1.13

  Evill of pu∣nishment & offence.
• * 1.14

  Contrarie wils are not in God.
• * 1.15

  Providēce taketh no•• away the vse of meanes.
• * 1.16

  The vse of this doctrin of provi∣dence.
• * 1.17

  Dist▪
• * 1.18

  Distinct. 2.
• * 1.19

  Distinct. 3.
• * 1.20

  Distinct. 4.
• * 1.21

  Distinct. 5.
• * 1.22

  The diffe∣rence be∣tweene sin∣ners rege∣nerate and not rege∣nerate.
• * 1.23

  Distinct. 6.
• * 1.24

  The cause of sinne.
• * 1.25

  The effects ••f sinne.
• * 1.26

  4. States of men.
• * 1.27

  Fredericke the third.
• * 1.28

  Repentāce necessarie.
• * 1.29

  What re∣pentāce is.
• * 1.30

  Come vnto me all yee &c.
• * 1.31

  Heare yee him, &c.
• * 1.32

  Renuing of infantes.
• * 1.33

  Imperfect renewing.
• * 1.34

  Conuersiō must be all our life.
• * 1.35

  Conuersiō truely be∣gon is not ex••inguish∣ed.
• * 1.36

  THE cer∣taintie of perseuerīg breedeth not carnal securitie.
• * 1.37

  Causes of cōuersion.
• * 1.38

  Diverse me••nes of conversiō.
• * 1.39

  Effectes of repentāce.
• * 1.40

  The repro∣bate never truely re∣pent.
• * 1.41

  Sacramēts confirme our faith.
• * 1.42

  Mar. 16. 16.
• * 1.43

  Leuit. 1. 4.
• * 1.44

  Psal. 51. 9.
• * 1.45

  Deut. 3. 6.
• * 1.46

  Rom. 6. 3.
• * 1.47

  1. Cor 10. 16.
• * 1.48

  The ends of sacra∣ments in respect of vs.
• * 1.49

  Exo. 12. 45.
• * 1.50

  Rom. 3. 1.
• * 1.51

  Eph. 2. 11.
• * 1.52

  Gen. 17.
• * 1.53

  1. Cor. 11. 26.
• * 1.54

  Exod. 12. 14.
• * 1.55

  Exod. 13. 9.
• * 1.56

  Luc. 22. 19.
• * 1.57

  Epe. 4. 5.
• * 1.58

  1. Cor. 10. 12.
• * 1.59

  Eze. 16. 59.
• * 1.60

  NOTE. Abraham had a more excellent faith then any in the new testa∣ment: not for plaines but for stedfastnes.
• * 1.61

  The defni∣tion or na∣ture.
• * 1.62

  The endes.
• * 1.63

  How the Lords sup∣per confir∣meth our faith.
• * 1.64

  The signes of the Lords sup∣per.
• * 1.65

  The māner of Christs presence in the Lordes supper.
• * 1.66

  Sacramen∣tal speech.
• * 1.67

  1. Cor. 10. 16.
• * 1.68

  1. Cor. 12. 18.
• * 1.69

  Sacramen∣tall vnion.
• * 1.70

  A twofolde feeding on the body of Christ.
• * 1.71

  Ioh. 6.
• * 1.72

  The lawful vse.
• * 1.73

  How the wicked ear.
• * 1.74

  The co••••••••∣mation.
• * 1.75

  Differēces of baptisme and of the Lords sup∣per.
• * 1.76

  Who may not come to the Lords sup∣per.
• * 1.77

  Who may be admit∣ted.