A COLLECTION OF CERTAIN LEARNED DISCOURSES, WRITTEN BY THAT FAMOUS MAN OF MEMORY ZACHARY VRSINE; Doctor and Professor of Divinity in the noble and flourishing School of NEUSTAD.  
For explication of diverse difficult points, laid down by that Author in his CATECHISM.  
Lately put in Print in Latin by the last labour of D. DAVID PARRY: and now newly translated into English, by I. H. for the benefit and behoof of our Christian countrymen.  
AT OXFORD, Printed by JOSEPH BARNES, and are to be sold in Paul's Churchyard at the sign of the Bible▪ 1600.   

TO THE READER.  
COurteous & Christian Reader: at their instant request whom it most concerned, and of mine own inclination, which shall (I profess) be ever servile to thy godly desi●es, I did six months since begin (and only begin) to teach this stranger to speak English (A stranger indeed for language, but for consent in doctrine our natural countryman, and fellow-citizen in the heavenly Jerusalem.) This course upon special occasion interrupted, I have now the second time attempted and perfected, at the importunity of my friend this ●rinter, whose commodity had otherwise been much prejudiced by prevention.  
If I have truly expressed the Author's intent, it is as much as I can desire, or thou expect. If I have failed thereof, I hope it is neither ordinarily, nor grossly; wherefore being unworthy of pardon, much more of praise, I humbly plead for thy favourable censure. Hast is the enemy of circumspection, and seldom meets a swift and wise resolution. Thou wilt (I presume) the rather bear with me, if thou remember but this, that I was compelled to make a three weeks work of it, in a time when (besides this) I did of duty dispatch more business, and of necessity endure more grief and heaviness, then in so small a space did ever afore befall me. Some proof hereof may be this, that for certain hours I was enforced to employ others, whose style (I know) thy quick re●ish can judiciously distinguish.  
Touching the Author, all I can say is too little, and of that little (lest thou surfeit on me, ear thou come to him) take only this little. He was in his life laborious, religious, & like an Angel amongst men; in his style princely, pure, and plentiful like a sweeping torrent; in his learning (which was of all sorts, especially in Divinity) sound, subtle, and profound as the deep Ocean.  
The difficulty and obscurity which must needs be where is great depth, natural brevity, and necessity of schoole-termes should have been plained and cleared (as far as my weak understanding could perform) had not the niggardly shortness of time, & envious occurrent of business, and disquiet of mind been a bar to my honest intent. Time may minister occasion of supplying these and all other defects: In the mean while for mine encouragement and thine own good, accept these first fruits of my studies in this kind; and remember to read, not for contention, but instruction. And so I leave thee to God; whom I desire a● well to enable thee to the conceiving, as he did this his servant to the unfolding of the most deep mysteries and subtle controversies of religion.   

A TABLE OF THE SEVEral discourses contained in this book.  

1. Two prefaces of D. David Parrie prefixed before the two last parts of the Catechism in the first Edition.  
2 An exhortation of Vrsine to the study of Christianity.  
3. The Antiochian belief touching the incarnation of the Word, against Paulus Samosatenus: with the catholic faith and belief touching the ubiquity of Christ's body. Out of the 4. book of Vigil. against E●tych.  
4. An epistle of Vrsine upon predestination: with some fragments of certain of his Epistles.  
5. part of an oration upon this question: Whether, & how far forth Christ died for all: by D. David Parie.  
6. A short introduction to the controversy of the lords supper, by David Parrie.  
7. A brief exposition of the controversy about the lords supper: between the Consubstantialists, and maintainers of the truth: by D. Zacharie Vrsine.  
8. Positions of D. Zacharie Vrsine, about some principal points of Christian religion.  
9 The funeral oration of D. Frances junius, upon the life and death of D. Zacharie Vrsine.    

A PREFACE TO THE THIRD PART OF 〈◊〉 his Catechism touching Sacraments. Wherein is sifted and refuted the slanderous and Satirical Declamation of Bellarmine, prefixea before the second Tome of his Disputations, touching the Sacraments. * ⁎ *  
THE third part of the Catechism setteth down briefly the true doctrine of the Sacraments, discovering withal at large the very fountains thereof; not only clearing to the capacity and conceit of young beginners the chief controversies of our time, especially of Baptizing of Children, Transubstantiation, Consubstantiation, and Excommunication (depending on the doctrine of the Sacraments) but also diving so far into the depth of them, that even the diligent and learned sort may therewith all rest satisfied. Many controversies and contentions of wrangling sophists are there of purpose left undiscussed: for why should a learner be wearied with that, whereupon those subtle disputants cannot themselves as yet resolve? or why should men be over-curious & costly in trimming up a trifle? notwithstanding, by those solid grounds of doctrine it may easily apport, how vain and varying from God's word they are, howsoever they vaunt themselves to the view of the simpler sort in rich seeming robes of reueren●, but pretended Antiquity. For Truth is a touchstone, serving for the trial both of itself, and also of error.  
But we shall hereafter find occasion to tal●● of these matters in our public schools more at large. For the presumption of the Jesuits is grown to that height of impudence, that nothing can be so absurdly disputed by their school men, whereupon they do not think themselves able by their sophistry to set so fair a varnish, that both learned, and unlearned shall accept it for currant Catholic. And if there be any (as doubtless there are many things) so gross & false, that they admit no colour, then with shameless oaths they face us down, that they were never written, or so much as once approved by any of their Catholics. For these (if I be not deceived) are those three impute Spirits, 
Apoc. 16. 13  lately spewed out of the mouth of the Dragon, to bewitch the monarchs of the world, and underproppe the ruins of Popery.  
Here they dispute busily, whether Sacraments be things real, or rational, or accidentally composed and consisting of things and words? and therefore Whether they may properly be defined, or no? and if they may, whether the vulgar definition (that is, A visible sign of invisible grace,) do indifferently agree unto them all? Coldly indeed and slenderly they teach, that Sacraments are visible and sensible signs, signifying an holy thing by way of likeness & proportion: but perversely they deny that unto them is required the express commandment of God in Scripture; they deny that in them is any promise of grace and remission of sins, yea or so much as annexed unto them by the ordinance and appointment of God: in a word, they deny that they are ordained to stir up, nourish, & confirm our faith. But they maintain, that they are the causes of grace in us, that they bestow grace upon us, that they are the instruments of justification, that of themselves they effect grace, justification, 
Opus operatum.  and sanctification by the very work done, that is, by the natural power and virtue of the sacramental action itself thereunto appointed by God; or (as others will) by the power of God assistant to the things signed, according to covenant, even without faith or in ward motion of the receiver. And this force and efficacy they attribute only to sacraments of the New Testament: as for those of the Old. some there are which leave unto them only the bare and naked signification of justification; others besides that do also yield the effect of justification, but only in regard of the work of the worker, 
Opus operantis.  that is in respect of the devotion and desert of the user. And here again some except circumcision, as justifying through the work done; others reckon it with the rest. And this is that stale stuff of the old school●-men, which these late iuncketters have now again sumptuously dressed, and dished out to the world for delicates.  
Especially Bellarmine the Arch-sophist of this age doth flatter himself in these follies, 
Bellarmine a calling disputant.  that he is fully persuaded he can obscure the clear sunshine. And therefore insolently and ill-beseeming the duty of so great a disputant, he slandereth & taunteth our Doctors (most of them now dead) neither showing nor objecting to them falsehood or paralogisms in their proofs, but only with scorn and disdain giving them the lie, & the lie: which strange manner of disputation is now taken up for a fashion amongst those railers. But the most worthy Divines Whitaker, Danaeus, Sibrandus & the rest have now so discovered the folly of that most insolent man, that even the lesuites themselves are ashamed of their Galiah, and begin to repent them of his too great liberty used in disputation. 
Bellarmine's satirical pref●●e to his 2. Tom of of Sacraments examined and 〈◊〉.   
He hath prefixed before his second Tome of disputations which lately he set forth about the sacraments A Satirical Declamation or libeling speech, wherein he professeth that he will play▪ Stage-part, and represent unto his Romish auditory a spectacle not unpleasant, concerning the furious contentions of Heretics. His main purpose therein is to oppose our Doctors between themselves each against other, and by his upstart sophistry to debar us the special use of the Sacraments, namely the sea●ing of the promise of grace, and strengthening of our faith. But how perversely he dealeth I have here thought good briefly to declare.  
First of all he goeth about to show out of Luther, 
Of the word Sacr●●ment.  Carolostadius, Melancthon, Zwinglius, and Calvin, that the word Sacrament hath been by divers, and those our wrighters, partly received, partly rejected. As if the Schoolmen themselves did never doubt or dispute about the original signification, propriety, and use of a Sacrament? And if at any time our wrighters have seemed to make question of the word, yet it is a clear case, that by consent of all it hath been hitherto received in our churches▪ and retained unto this day without controversy. Wherefore that which he speaketh of Luther and Melancthon is plainly frivolous. The opinion of Carolostadius (a man gauled by Luther) none in a manner have followed. With Zwinglius he doth manifestly cavil. For he indeed could have wished the word Sacrament had never been received by the Germans; but why? truly for no other reason, but because he detesteth the horrible abuse of a Sacrament, in swearing thereby: a thing (alas!) to familiar with the Germans. As for Calvin, that he should little allow of the word, and reprehend it, yet not account it a matter worthy the striving about, it is an impudent devise of the jesuits, which without shame he might babble out in his theatre at Rome, from whence Calvines' Christian Institution is exiled. 
Instit. lib. 4. cap. 14.  They who with judgement shall read the whole 13. Section whereunto afterwards the jesuit pointeth, shall see that Calvin doth not reprehend the word, but the subtlety of Sophists, who out of the signification of the Latin word do impugn the confirmation of our faith by Sacraments.  
Then coming to the nature of a Sacrament, he bringeth forth upon the stage Luther, Zwinglius, and Calvin as it were skirmishing thereabout between themselves: saying, that Luther would have the Sacraments to be only testimonies ordained by God, for the stirring up of our faith: Zwinglius certain engadgings of ourselves unto God: lastly, Calvin joining (as it were) both opinions into one, would have them to be signs of God's love towards us, sealing our faith; and testimonies again binding us unto Godliness. And this is the conflict. But indeed the jesuit would fain show his auditors a fault where none is.  
The consent of Calvin & Luther in this point is so evident, 
Of the nature and force of a Sacrament.  that it needs no proof. That the opinion of me●re tokens and marks of our binding and profession is by way of cavil fathered on Zwinglius, the jesuit himself afterwards unwittingly witnesseth, where he writeth, that the opinion of Carolostadius and the anabaptists touching mere tokens of our profession hath been as well by others, as by Zwinglius confuted, and almost quite buried: And this that he write●h is true. For Zwinglius both elsewhere, and also in his book wrighten to the Princes of Germany, doth plainly enough expound himself wrighting after this manner: The very signs are so ordained by Christ himself, that even by their analogy and proportion they prevail very far, in le●ding us unto the thing present by faith and contemplation. And afterwards more plainly; The Sacraments are not in vain; for they show us the salvation given by God, thither they ●ourne our thoughts, & continually EXERCISE OVERDO FAITH which immediately they promise, & draw us to brotherly charity. And whilst all this is done, one & the same Spirit worketh in us, who inspiring sometimes without means, sometimes with means, draweth whither, how far, and whom it pleaseth him. Thus far Zwinglius. Now wh●t could have been spoken more clearly touching the consent between Luther and Calvin, than that Sacraments were ordained for this end, namely to lead us by similitude & proportion unto the thing present by faith, to declare unto us our salvation, to turn our thoughts, to exercise our faith, and to be means and instruments of the holy Ghost? Is this of Sacraments to make mere tokens & marks of our Profession & obligation unto Christ, and his church? the jesuit doth openly wrong our Doctors. 
Defence of Luther's opinion 〈◊〉 as Sacraments confirms faith.   
Neither doth he stay here, but hath a farther fling at every of them by course. He exclaimeth on the opinion of Luther, that sacraments strengthen our faith, as so absurd, that nothing possibly could be devised more absurd. And why, I pray? Because (forsooth) that is the use of miracles: for this is the sum of all he saith.  
But absurd is the jesuit himself, 
Ideo 〈◊〉 differēren●●● gener●●am ab unà specie quia etc.  who therefore removeth the General Difference from one Kind, because it agreeth with the other; whereas he cannot be ignorant, that General Differences are commonly & indifferently in all their Kinds. Is not this the general use of all divine signs, to put men 〈◊〉 mind of God's pleasure & benefits, and to seal unto us the certainty of our faith in his promises? for therefore doth God ●incke those signs with his word, that so he might provide for our weakness, & confirm unto us his promises. If the jesuit make doubt hereof, let him overrun the scripture from the first Sacrament or immortality in Paradise, unto the last signs of ●he small coming of Christ; & he shall find they agree all in this, as well universal, as particular; as well those that were delivered in things natural, as miraculous; as well ordinary, as extraordinary:) But I hope he will not deny that a miracle is a divine sign & Lombard himself can teach him that a Sacrament is one sort of divine signs. 
Lib. 4 ●. 1. How far miracles & Sacraments agree in their use.  Miracles therefore & sacraments agree in this use, but that miracles are seals, either of the whole doctrine in general, or of some certain promise; Sacraments, only & especially of the promise of grace.  
Neither makes it to the purpose that he saith miracles are of themselves known, 
E●s●●●ta.  & depend not any way on preaching; & that Sacraments are not understood, unless they be confirmed by the testimony of the word: 〈…〉 speaketh 〈◊〉 the force of miracles is vain. They may indeed of themselves strike into 〈…〉, but they can no more of themselves teach & confirm that heavenly doctrine whereof they are seals then can the Sacraments without declaration of their doctrine. Besides, how follows this? 〈…〉 themselves do not seal unto us the promises, as 〈…〉 they do not at all seal them. Suppose miracles have force & efficacy of themselves; that hinders not but that Sacraments also may have their force & efficacy by the appointment of God. For both natural, & miraculous, and also voluntary signs do signify, though in one sort the flame be signified by smoke, in an other the power of God by miracle, in a third the promise of grace by sacrament.  
After this he scoffs at that comparison (as foolish) wherein our wrighters liken the word to Prince's Charters o● Letters patents, 
TWO That the 〈…〉 & a writ●, a Sacrament & a 〈◊〉 is not absurd.  and the Sacrament to their seals: maintaining the contrary, that the word rather should be called the seal of the sacrament, them the Sacrament the seal of the word. And why so? Because (saith he) as the seal without the wrighting hath his force, and not the wrighting without the seal; so the word of God even without sacrament hath very great authority, the Sacrament without the word none at all. But twice ridiculous and foolish is the jesuit: first in attributing force to the seal without the wrighting, & none to the wrighting without the seal: secondly in making the word a seal, because of itself it hath authority. For (tell me Bellarmine) what force hath the Pope's leaden bull? or what doth it seal unto you being plucked from his pardon? and if you deny that the wrighting & charters are acknowledged without their seals; I answer that this is neither generally, nor of itself true. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Did you never see any bills, handwritings, acquittances, or rescriptes of Princes ratified without their seals? The wrighting even of good men, much more of Princes, & most especially of God himself, have and deserve sufficient authority in themselves, as appeareth in times past how the wrighting of Emperors were wont to be confirmed rather by marks subscribed, then by waxen seals. But by accident, that is, by reason of the frail faith & life of man it is now come to pass, that wrighting though confirmed by many seals are scarcely sure enough. Now what folly is it in you, of the word to make a seal, because without any sacrament it is of sufficient authority? whatsoever is in itself authentic, will you presently take that for a seal? A seal is the visible sign of any writing, whose use is not so much to add authority, as to ascertain us of the truth. Such a sign is not the word of God. But it is more fitly compared unto wrighting, because therein God instructeth his Church in his will, & doth as it were bequeath unto it certain goods, or good things. It hath in itself authority from God the author; the sacraments are thereunto added as seals, not (as you suppose) that from them it might receive authority, but that by them God might strengthen our feebleness & infirmity. For they are visible pictures, or rather the promises themselves attired in certain ceremonies, & (as it were) visible words, 
Tract. 80. 〈…〉 c. 15. & contra 〈…〉. 19 cap. ●6.  as Austin prettily termeth them; because they picture and present unto our eyes those benefits which the word soundeth unto our ears. But more credit is given to a thing seen then only heard.  
thirdly he cavilles with Luther in this sort. 
III Baptism of children doth not di●prooue the strengthening of our faith by saments.  If a sacrament were nothing else but an instrument to stir up and nourish ●aith in us; why are infants, mad men, and men asleep sometimes baptised in the Church? But why doth he not likewise make a question of 
* For they also are christened amongst Pap●stes.  bells, churches, & altars? let your church (if it will) baptise mad men, and men asleep: as for infants of the church of Christ, we answer that they indeed although wanting the use of reason are notwithstanding baptised, because of the commandment and promise of God. But (you will say) they do not believe: ergo baptism confirms not their faith. Deny not what you know not. They believe not as men of age: ergo believe they not at all? if this be true, why may not this also be as true? they are not reasonable as men of age: therefore they are not reasonable at all. To them is promised the holy Ghost working faith in us, to them is promised the grace of the covenants, & the kingdom of God. And although actually they do not believe, yet why may they not as well by inclination believe through grace, as by inclination they sin through nature? As therefore they believe: so baptism is unto them a seal confirming their faith. But who said a Sacrament was nothing else but an instrument to stir up, & nourish our faith? there are more uses of a Sacrament besides this. But admit baptism do not confirm faith in infants; yet it will confirm them when they are come to age. For the fruit of baptism is not restrained to one moment; 
August. li. 4. ca 4. de Bap. Lomb. lib. 4. dist. 4. ca 7.  witness Austen & Lombard himself. Yet are they to be baptised, that their adoption & regeneration may be sealed unto them, and they distinguished from Infidels: which things, as they are not to be accounted nothing; so truly we doubt not but that through baptism they are imparted & sealed unto the infants of the church, not (as you teach) because of the work done, but in regard of the Institution & appointment of Christ. Thus therefore the jesuit seeth how the baptism of Children doth not dissemble or take away the confirmation of faith.  
But here masking wholly under a vizard of the anabaptists, 
Bellarmine's sophistical dilemma for Anabaptists recorted.  Infants (saith he) who while they are in baptizing cry & struggle, either understand what is doing, or not: if they do not understand, neither do they believe, and are in vain baptised; & then the anabaptists prevail: if they understand, then are they wilful sinners, & sacrilegious, & then again the anabaptists prevail. Indeed the stage-man playeth his part cunningely. But what if with an armed dilemma (as he termeth it) I should likewise say? The jesuit, that writ this, is either a good man, or a caviller. If a good man, he should not so have tied, & then we have the better: if a caviller, he should not be believed, & then again we have the better. Is not this the like reason? Either horn and part of the Jesuits dilemma is deceitful: and in the former there is a double fallacy. 
Fallacia est▪ à secundum quid, cum sic colligit.  First from that which is but partly true he concludeth as if it were simply and wholly true; as where he reasoneth thus, Infants do not understand: ergo they do not believe; it is true of the acts and use, not of the possibility of belief. I mean that possibility, not which we have by nature, 
Est eti●̄ paralogismus non causae.  but by grace of that promise, I will be thy God, & the God of thy seed,. Secondly he disputeth from that which is no cause as if it were a true cause, thus, Infants do not actually believe: ergo they ought not to be baptised. For the cause of baptizing of infants is not the actual understanding or belief of infants, but the promise pertaining unto them, 
Act. 12. 38.  as being children of the covenant, & Church, as Peter wittnesseth, Let every one be baptised in the name of jesus Christ etc.: because to you and to your children is the promise made.  
In the latter part of his argument is the same sophism. Infant's when they are to be baptised cry. struggle, & often use misshaped & distorted motions. But why? is it because they strive against the sacred action of baptism? no, but because some other thing grieveth them, as that they endure some passion painful to their tender infancy. But what thinks the jesuit of those Infants which were under bloody circumcision? what thinks he of Abraham an oldeman? of the males of his family? & of the Sichemites? was there (thinks he) no struggling? no misshapen or distorted motion? Or why should he rather term infants sacrilegious, than he doth his Vestal Nannes, who in tune of their confession, penance, and communicating (so lessoned by the E●●ers) do often let fall many à tender tear? who in sacred actions use more misshapen motions then the Priest at Mass? nay did the jesuit himself never weep for devotion in saying Mass, and so prove himself sacrilegious? Bellarmine● so great a Doctor (me think) should be a shamed of so childish trifles. Here what Austin saith of this matter. Whereas infants strive as much as they can by cries & shrink, 
Epist. 75. ad Dard.  it is not imputed unto them, & all their resistance is accounted nothing &c. because they know so little what they do, that they are not thought to do it. the like unto this we may read, in his 23 Epistle, & in his 4. book & 25. Chapter of Baptism against the Donatists.  
In the end he dismisseth Luther with this frump. I pray 〈◊〉 what Gospel, Apostle, or Prophet did he ever read that Sacraments of the new Testament were seals of the word of God? was it (belike) in the Gospel of Saint Luther? But where as he saith were seals of the word of God, for were seals of the promise of grace, it is but a cunning piece of forgery, thereby to make us seem to repose all the authority of God's word on the Sacraments, which we before have refuted. Thus he presumes to pull a dead lion by the beard, whose very looks, were he living, he durst not abide. But I pray, Sir, tell us first in what Gospel you read that Sacraments are not seals of the promise of Grace, nor confirm our faith, but that they bestow grace, that they justify & sanctify, if they be of the old testament, by virtue of the very action of the receiver; if of the new, by the work done, even without faith, or any good intent, or motion of the receivers (whereas contrariwise the scripture speaketh plainly, that Circumcision profitteth● them that keep the law, 
Rom. 2. 26.  but to the transgressors thereof it is uncircumcision. 
Mar. 16. 16.  Those which believe and are baptised shall be saved. 
1. Cor. 11. 28.  We must examine ourselves, 〈◊〉 so eat of this holy bread) In what gospel (I say) read you this? Belike in some Layolan or Gregorion Calendar. Now one the other side hearken where Luther hath read, that sacraments are seals of the promise of grace. God saith of circumcision, 
Gen. 7. 11.  That it may be a sign of the covenant between me and you. But Paul interpreteth this covenant to be grace, 
Rom. 4. 11.  & the righteousness of faith. 
Exo. 12. 13.  Of the Passeover, That blood shall be unto you for for a sign upon those houses where ye are, that seeing that blood I may pass over you. But this Passeover did signify the grace of Christ. 
1. Cor. 5. 7.  Of Baptism, 
Mat. 28. 28.  Baptize all nations in the name (that is, in the authority, commandment, & steed) of the father, 
Act. 22. 16.  the son, & the holy Ghost. And: Arise, wash away thy sins. And, Baptism is the washing of new birth. 
Tit. 3. 5.  Baptism saveth us. not that wherewith we wash away the filth of 〈◊〉, but that whereby with a good conscience we make request unto God. 
1. Pet. 3. 21.  Of the Lord's Supper: 
1. Cor. 11. 25.  This cup is the new testament in my blood. Also Do this in remembrance of me. This if you understand you have the thing you sought for, namely where in scripture Sacraments of both laws are said to be seals of grace. (For why, as you use to say, should sacraments of the new testament be of worse condition than those of the old?) if you do not understand, you are not worthy to be called a master in Israel, which know not that 
* Forma● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse. Basil. lib. 3. contra Eunon.  naturally it belongeth unto all sacraments to signify & seal unto the faithful some promise of grace. Listen farther unto the Fathers of the Church, as Basil, who confesseth plainly what you deny impudently: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, For baptism is the seal of saith. 
Tertull. li. de poenit.  And Tertullian, speaking of baptism in this sort; 
August. de cat. rud. cap. 18.  This washing is a seal of our faith: And Austen, who termeth the sacraments certain visible seals of heavenly things. Do you not now blush at your own question, Where red Luther this?  
So dismissing Luther he sets upon Zwinglius, taking upon him to lash (for sooth) & scourge his opinion That Sacraments are signs of engaging ourselves unto God. But we have already proved that here the Stage-man doth but play the caviller. At the length rousing himself more terribly against Calvin, 
Of 〈…〉  Between Luther (saith he) & Calvin this is the difference, that whereas hath ●ake the Sacraments testimonies or scales of God's promise, Luther will have that promise to be of present iustificatio●, 
〈…〉  Calvin of eternal election. And lest he should 〈◊〉 to say an untruth, he cities a place out of Cal●●n, Antidor. concili●, Sess. 6. ca 5. as if he should there say, that infants are baptised, not to the end they might be received into adoption of the sons of God, but that unto them the promise of life might be sealed, unto whom before by grace of predestination it pertained. 
Cavil  And out of the 7. Session and 8. Canon, as if there he should wright, that the right end and use of sacraments is this, to ascertain us of the eternal adoption & grace, whereunto before the foundation of the world we were predestinated, Thus far the jesuit, but all impudently & without shame. For Calvin in neither place speaketh one ●ote of eternal election, or the grace of predestination. Only in the former this he saith: Infants are for this reason baptised, because they are heirs of the promise. For unless the promise of life did before pertain unto them, that man should profane baptism, whosoever did but minister it unto them. In the latter these are his words. Although baptism be the handwrighting of that mutual obligation which is between God & us, yet the especial use thereof is, to assure us of free remission of our sins, and perpetual grace of adoption. But is this to deny that sacraments are seals of the promise of present justification? Is this to restrain sacraments only to things past, as namely to the grace of election? But this is Bellarmine's trust and fidelity in citing the words and sentences of the Fathers and our Doctors. Such are his two whole▪ volumes of disputations, namely a rude rabble of false quotations, which if the learned shall vouchsafe in courtesy to examine, they shall soon see this doughty disputant left as as dry as a kexe. But to the purpose. That the sacraments are seals of our eternal election, although I deny not but that in the lawful using and worthy receiving of them it is most true yet remember I not, that Calvin hath any where thus written, nay the Ubiquitaries of our days slander Calvin & Beza as maintainers of a clean contrary error, to wit, that they utterly deny the sacraments to be seals of our election: which also is altogether false. But the simple & naked truth of Calvines' doctrine is this. Sacraments profit being used a right, and do exhibit seal and confirms grace unto the worthy receiver, not in regard either of the work wrought, or the desert of the worker, but in respect of the promise of God instituting or ordaining them, as also through the faith of the worthy receiver. And here by grace he understandeth even our salvation itself, together with all the precedent causes, means, and consequentes thereof, such as are, our free election, remission of sins, regeneration, sanctification, and life eternal: So that by the name of grace he compriseth, both grace past and already given, together with that which is present and to come, but especially that which is there in the sacrament exhibited and present. For even our election before the world was, is sealed and and assured unto us by the sacraments, not as it is from aleternities decreed by God, or as a thing done heretofore and past, but as the present and constant decree of God revealed in the Gospel concerning our salvation in Christ, and by the same sacraments everlasting life is confirmed not as a future good, but as already we have taken possession thereof by faith.  
For confirmation of this truth I could produce an infinite number of testimonies out of Calvin his Christian institution: but it shall suffice to refute the jesuit by the counterpoison of his Counsels: Can: 7. on the sacraments Calvin saith thus: God in the sacraments doth promise grace not only of election, but also of justification, Can. 4. Sacraments are seals of the Gospel. And can it be denied but that the Gospel is a promise of actual & present justification by faith? Can: 8. In baptism God washeth us by the blood of his son, & by his spirit doth regenerate us. In the sacrament of the supper he feedeth us with the body and blood of Christ. Can 7. of baptism: this is a principal part of baptism, that is assureth us of free remission of all our sins: & what is this else but present sustification? and these may serve to convince the jesuit of a militious slander, concerning the seals of our election, that Calv●● understandeth them not only of things past.  
But who seeth not his absurd collection, that if the Sacraments may go for seals of our eternal election, that then they shall not be seals of present justification? Are not election & justification subordinate, and consequents one of the other? so far are they from abolishing one the other, that the contrary should rather be infered; they are seals of our eternal election, therefore of justification & present grace. For justification is so proper, & natural an affect of election, that there can be had no certainty of the latter, without assurance of the former. For they who are justified in Christ, 
Eph: 1. 4.  are also chosen to him before the foundation of the world. Whom God hath predestinated these also hath he called, 
Rome 8. 30.  justified, and glorified. Now then let the jesuit with open mouth exclane on Calvin's opinion as false, absurd, dangerous, and impious. And why forsooth false? Because (saith he) Calvin, contrary to that which the Scripture teacheth, restraineth Sacraments only unto the thing past, namely to the grace of election. But this cavil is already refuted.  
And why absurd? Because (saith he) he reacheth that by the Sacraments the promises are sealed unto our consciences, & yet that infants are lawfully baptized, which noyther have use of reason nor conscience. But we have already sufficiently proved, that neither infants borne in the Church of believing parents, are altogether void of reason o● faith, if we respect the promised grace, although actually they have neither the faith nor reason, which is in those of riper years: nor that baptizing of Children & confirmation of their faith by Sacraments is therefore to be differred because they do not believe, seeing of the Sacraments there are other ends & purposes whereunto they are ordained.  
But why pernicious and dangerous. Because he teacheth that the children of the faithful are borne just and holy, and hath persuaded many that the sacraments are not necessary unto the receiving of the grace of Christ. Whence it is come to pass, that many contemn the said sacraments, and in the mean while the souls of many infants never purified by the saving waters of baptism, abide in perpetual corruption. And is it in deed pernicious to teach, that the children of the faithful are borne holy, that is, not strangers, but heirs of the covenant, according to that promise; I will be thy God, and the God of thy seed? That therefore is likewise pernicious which the Apostle teacheth; 
Rom. 11. 16  If the root be holy, the branches also are holy. And the unbelieving wife is sanctified by her husband, 
Cor. 7. 14.  else were your children unclean; but now they are holy. And this is the chief comfort of godly parents, that they know that both branch and root are sanctified, that is, that they & their children may from their mother's womb plead privilege in the covenant with God, by virtue of the free promise made unto them and their seed after them.  
But they are by nature the sons of wrath? Who knows not that? Calvin teacheth both that they are the sons of wrath in regard of nature; and sons of the covenant in respect of grace: according to that of Saint Peter; 
Act. 3. 25  Ye are the sons of the Prophets & awl election, that then they shall not be seals of present justification? Are not election & justification subordinate, and consequents one of the other? so far are they from abolishing one the other, that the contrary should rather be infered; they are seals of our eternal election, therefore of justification & present grace. For justification is so proper, & natural an affect of election, that there can be had no certainty of the latter, without assurance of the former. For they who are justified in Christ, 
Eph: 1. 4.  are also chosen to him before the foundation of the world. Whom God hath prodestinated those also hath he called, 
Rom. 8. 30.  justified, and glorified. Now then let the jesuit with open mouth explain on Calvin's opinion as false, absurd, dangerous, and impious. And why forsooth false? Because (saith he) Calvin, contrary to that which the Scripture teacheth, restraineth Sacraments only unto the thing past, namely to the grace of election. But this cavil is already refuted.  
And why absurd? Because (saith he) he teacheth that by the Sacraments the promises are sealed unto our consciences, & yet that infants are lawfully baptized, which neither have use of reason nor conscience. But we have already sufficiently proved, that neither infants borne in the Church of believing parents, are altogether void of reason or faith, if we respect the promised grace, although actually they have neither the faith nor reason, which is in those of riper years: nor that baptizing of Children & confirmation of their faith by Sacraments is therefore to be differred because they do not believe, seeing of the Scramentes there are other ends & purposes whereunto they are ordained.  
But why pernicious and dangerous. Because he teacheth that the children of the faithful are borne just and holy, and hath persuaded many that the sacraments are not necessary unto the receiving of the grace of Christ. Whence it is come to pass, that many contemn the said sacraments, and in the mean while the souls of many infants never purified by the saving waters of baptism, abide in perpetual corruption. And is it in deed pernicious to teach, that the children of the faithful are borne holy, that is, not strangers, but heirs of the covenant, according to that promise; I will be thy God, and the God of thy seed? That therefore is likewise pernicious which the Apostle teacheth: 
Rom. 11. 16.  If the root be holy, 
Cor. 7. 14.  the branches also are holy. And the unbelieving wise is sanctified by her husband, else were your children unclean; but now they are holy. And this is the chief comfort of godly parents, that they know that both branch and root are sanctified, that is, that they & their children may from their mother's womb plead privilege in the covenant with God, by virtue of the free promise made unto them and their seed after them.  
But they are by nature the sons of wrath? Who knows not that? Calvin teacheth both that they are the sons of wrath in regard of nature; and sons of the covenant in respect of grace: according to that of Saint Peter; 
Act. 3. 2●.  Ye are the sons of the Prophets & of the covenant. That is spoken against the Pelagians denying original sin; this against the sophistes, tying grace to the sacraments: neither of these is perniciously taught, because either 〈◊〉 & according to scripture. Let Calvines' Christian institution be searched, and his Commentary on those words of Saint Paul; we are all by nature the sennes of wrath. Thence may the jesuit, and Selneccer, and Hunnius, and all the rabble of Calvines' adversaries learn, that original sin is as natural unto us as poison to a serpent, & yet nevertheless the children of the faithful are a seed blessed even from their mother's womb. Or if it like them better) let them hear and reconcile David confessing of himself, 
Psal. 51. 5.  Behold I am borne in sin, and my mother conceived me to inquity. And yet elsewhere he comforts himself in this manner, 
psa. 71. 4. 5.  On thee have I depended from the time wherein I was borne, and from my mother's womb thou art my God: or God himself complaining in this sort of man's nature. 
Gen. 6.  The thought of man's heart is wicked from his childhood, and yet jeremy witnessing, Before I framed thee in thy mother's belly I knew thee; & before thou camest out of her womb I sanctified thee. Thus the jesuit sees in what respect Calvin saith that infants are borne holy: namely not simply, and wholly, but in some sort I shall hardly believe unless the Jesuits show it, that it is found in Calvin that they are borne just. For in this life it is not all one to be holy, and to be just.  
Now whereas he patcheth this unto the rest, that Calvin hath persuaded many, that the sacraments are not necessary unto the receiving of the grace of Christ, and that thereupon hath followed the contempt of baptism with the destruction of many souls, this is partly a cavil, & partly a plain sophism. A cavil that Calvin should altogether deny the necessity of sacrament, a sophism in imputing to his doctrine the contempt of baptism, which the jesuit feigneth to have ensued thereupon.  
Indeed he doth not bind God and grace unto the sacraments, nor falsely placeth in them an absolute necessity, as do these Sophisters. His purpose is only with Bernard to condone, not the absence, but contempt of sacraments. But is this to persuade many that sacraments are not necessary. Hear (I pray you) what himself hath written of this matter in his ●●stitution. Now (saith he) even hereby it appeareth that their conceit is to be cassiered, who adjudge all that have not been baptised unto eternal death, etc. The promise of God is manifest: whosoever believeth in the son shall not see death, nor come into judgement, but is already passed from death into life. Which I would not have so taken, as if I meant that baptism might be contemned without offence (for I am so far from excusing this contempt, that I affirm the league and covenant of God thereby to be violated and broken) thus much it sufficeth to prove, that it is not so necessary, that we must needs think him damned, who shall be debarred all means and opportunity of obtaining it. But if we yield to their devise we must without exception condemn all those whom any chance shall hinder from baptism, how great so ever be their 〈◊〉, whereby Christ himself is possessed. And in his Antidote 〈…〉 (saith he) that the use of those helps of our salvation which Christ hath given unto us may be said to be necessary, 〈◊〉 there is opportunity of receiving 〈◊〉. Howbe●●●he faithful are always to be admonish●● that the necessary of a sacrament is none other the● 〈…〉 whereunto the power of God is not to 〈◊〉. Indeed there is no good man whose 〈…〉 tremble at that 〈◊〉, The Sacraments ARE THINGS SUPERFLVOUS, etc. These are his word▪ which thoroughly retort and refel the 〈…〉.  
But children are borne holy, therefore they need not be baptized, whence en●●●th a contempt of baptism. Nay rather contrariwise because they are borne holy, that is, sons and heirs of the covenant, they had need be baptized. For (saith Calvin elsewhere) they are not received into the church by baptism for any other reason, but because before they were borne they did appertain unto the body of Christ. Otherwise the children of Christians ought no more to be baptised then the children of Turks. Wherefore Peter exhorteth the Iews to be baptized in the name of jesus Christ. Wherefore? because (saith he) the promise was made to you and to your children. This therefore is the reason why baptism is due unto our children and not unto the children of Turks because they from their mother's wombs are children of the promise, which these are not. Wherefore the contempt of baptism cannot ensue on that, which unto the godly, is the chief motive of desiring and ministering baptism: neither need we to fear lest that should turn to the destruction of souls, whereupon is grounded the especial comfort of parents & children, together with the just desire of baptism. And if the jesuit proceed therefore to accounted the baptism of children vain, because the infants of the church even from their birth are reckoned in the covenant: let me entreat him to learn of his master Lombard, that baptism is a sacrament of remission of sins before granted through faith. But O heavy sentence pronounced by the Master of Sentences, Infants dying unbaptised, though in carrying unto baptism are damned! O not only pernicious, but impious also and cruel divinity of the Jesuits, enthralling God unto elements, chaining his power with absolute necessity (will he nile he) unto signs and sacraments, condemning no less bloodily, then impiously unto hell many thousands of infants who without any fault of theirs could not be baptised, yea although they be adjudged by Christ himself unto the kingdom of heaven. I know the authority of Austin is here pretended, who writ that infants dying unbaptised must needs be damned, but to mild and gentle damnation. And if they so applaud this error of that most holy & learned Father, why do they not as well maintain an other of the same Fathers, altogether relying on the same 〈◊〉 that infants likewise without receiving the 〈◊〉 s●pper cannot be saved? Hereunto they force Saint Ambrose, but the learned not without good cause do rather think that Prosper was the author of those books wherein this is found then Ambrose. For what Ambrose thought may appear by his oration of the death of Valentinian; as also how godly is the judgement of Bernard concerning the godly not baptised: God be merciful unto me. For I cannot desparre of salvation, for want only of the water of baptism: I can not account faith vain, I can not confoud hope or forego charity, especially it only impossibility, & not contempt forbid that water.  
Last of all the jesuit inveigheth against the opinion of Ca●uen as impious. But why! because (saith he) it maketh the sacraments false, the minister sacrilegious, Gea himself altar, & as it were pertured. For if a sacrament be a divine oath & seal, whereby the promise of eternal election is sealed, then as often as it falleth out (which is very often) that the reprobate are baptised, even so often is cometh to pass that the words of the sacrament are false, & God himself altar in the mouth of the minister. This injurious untruth is more sharp & shameless than all the rest, whose bulwarks notwithstanding, builded forsooth on the seals not of present grace but only of election already past, we have sufficiently battered. The rest is answered in a word: that sacraments do promise and seal unto us the grace of God, if they be in their right use: which is not, when they are received by the reprobate. This only might suffice to cause the Jesuits cavil to vanish like smoke before the wind. Howbeit I am content to answer more distinctly.  
A sacrament doth not become false, though sometimes it be in vain ministered unto the reprobate making show of faith. For in itself it still remaineth a seal of grace, though not unto them, because they believe not: as the son howsoever in itself glorious and glistering, yet shineth it not unto the blind, because they see not. For it is a sign, conditional, so offering and sealing grace unto us, that withal on our parts it requireth faith & conversion: which whosoever bring not with them, it neither bestoweth nor sealeth unto them any thing, neither is it unto them a sacrament, that is, a seal of grace, through their own fault: for it is no use but an horrible abuse of a sacrament, to be received of the reprobate without faith. The scripture every where teacheth that nothing can be accounted a sacrament without the use thereunto appointed by God: 
Rom. 3. 35.  If thou be a transgressor of the law thy on cumcision is made uncircumcision. And This is not to eat the lords supper. 
Cor. 11. 20.  And he which offereth an ox, 
Es. 66. 3.  is as if he offerea a dog. The baptism of Simon. Magus was a true sacrament, but not unto him, 
Act. 5. 21.  for his hypocrisy, as Peter witnesseth, Thou hast no part nor fellowsh p●nth business, for thy heart is not right. That sop in the Lord's supper was a true sacrament, but poison to judas, not because in itself it was evil, but because the evil man did evilly receive that which was good. To conclude, by Lombard his own confession, baptism is alike holy, whether ministered unto the good or evil: & therefore alike true. But will you call Peter sacrilegious, because to Simon Magus a reprobate, but professing the Apostolic faith, he in God's name ostered grace, and to his power sealed it by baptism? But this he did not absolutely, but with condition if he truly believed: as Philip said unto the Eunuch, thou mayst be baptized, if thou believe withal thy heart. If therefore he did not truly believe he sealed nothing unto him, as rightly faith your friend Lombard, The visible baptism did nothing profit Simon Magus, because he wanted the invisible. Moreover he discharged his duty, which was not to search the secrets of hearts, or sound the unmeasurable gulf of God's predestination, but to baptize the professors of faith, whether hypocrites, or no. For the church judgeth not of things so secret, but only the hart-searching God. The like reason serveth for all other Ministers, which ought to judge of those that are to be baptized, not according to God's predestination, but man's profession & Christ's commandment. This if they do, themselves are not sacrilegious, but the reprobate hypocrites who unreverently and irreligiously press to the sacraments.  
But fie on that his blasphemy, where he saith, that if sacraments be ministered unto reprobate hypocrites yet unrevealed, then God must lie by the mouth of the minister. Did God (thinkest thou) lie by Peter's mouth when he baptized Simon Magus? He setiously and sincerely by his word & sacrament offereth adoption and grace unto all, purposing also to bestow it, but conditionally, if they believe: & commandeth them to believe, and receive by faith the grace offered. But to infidels and hypocrites he is so far from promising or sealing any grace of adoption and election when they force themselves unto the sacrament, that he threateneth them with a terrible and fearful judgement. He therefore is true in offering, howsoever the grace offered to the unbelievers be of none effect.  
But (saith the jesuit) he doth not only offer, 
Art. 2.  but indeed also bestow it, when men are indeed baptised. We grant it. For this Calvin also confesseth in Antidote. Artic. Paris. speaking on this manner. The godly do all confess that in baptism is offered, 
Antidote. Concil. Sess. 7. in Can. 7.  yea & exhibited or given unto us both remission of our sins, & grace of the holy spirit. But (saith he else where) these good fathers by reason of their grossenesso do not here observe, that what grace so ever is by sacraments bestowed on us, must notwithstanding be imputed unto faith; For he which sondereth faith from the sacramnents, doth as ●f he severed the soul from the body! God therefore doth indeed give that which he offereth, but unto those that believe. To the unbelieving he neither promiseth nor performeth any thing as long as they continue in their unbelief: & that through their own fault; because by infidelity they refused the good offered, & as much as in them lieth, make a mock of God which offereth it. This Cavil therefore of the lesuites is no less impudent and blasphemous against God, then was that of the jews, who accused God of perfidiousness, unless he would perform the covenant even to the unbelievers: which the Apostle retorting: shall (saith he) their unbelief make the faith of God vain? 
Rom. 3. 3.  God forbidae. Let God be 〈◊〉, & every man a liar.  
Well then. Let us now return the Jesuits blasphemy upon his head. Both he & his mailler Lombard teach, that reprobation is nothing else, but that some there are on whom God will have no mercy. For so doth the master of sentences define it. Suppose then that the jesuit even by the very work wrought either of baptism or of the mass should bestow the grace of sanctification upon Simon Magus or the like reprobate, shall not he and the sacrament become now sacrilegious, in conferring grace on a reprobate, of whom God will have no mercy? may shall not he make God himself a liar and contrary to himself, in his name bestowing, or testifying (unless he altogether exclude God out of the sacraments) that God himself bestoweth the grace of sanctification on a reprobate, on whom notwithstanding he hath for all eternity decreed to bestow nothing, and on whom God will have no mercy. From this blasphemy how the jesuit can acquit himself maintaining his opinion of the work wrought, let him look to it. But howsoever he acquit himself. he must withal discharge Calvin of the cavil devised against him.  
Let this suffice briefly for answer to the perverse peevishness of this stage declaiming jesuit. The rest which he disputeth towards the end pertaineth nothing to us: well they may prevail upon those against whom they were written, namely Swenckefield & his brethren Ubiquitaries, common corrupters of the doctrine of Christ his person, and the sacraments.   

A PREFACE TO THE FOURTH PART OF the Catechism, wherein are deciphered the pestilent pamphlets of some Divines of this age: and Calvin the most valiant Champion defendant of Christ his glory is briefly cleared of the slanderous crime of arianism. arianism arianism arianism  
THe argument of this part, (which is Of man's thankfulness towards God) enforceth me to enter the Common complaint of all the godly against the bruit blockishness and foul in gratitude of the world, which after so many inestimable benefits heaped by almighty God most abundantly on these our latter days, hath only thus far profited, that unthankful men continually become worse and worse, as if they had sworn perpetual war against so good a God, & gracious a benefactor. For how huge a cloud of witnesses of Gods continual kindness. doth environ us round about what hath been denied unto this age that men could have wished, thereby to have made this life happy & blessed? I speak not of blessingee common or general, how many, & how precious are those we have received in particular? The light of the Gospel & sincerity of doctrine renewed; the purity of sacraments, the true worship of God, and reading of holy scripture restored, the discovery of Antichrist, the chase of darkness, the flight of superstition, the ruin of of idolatry, & the liberty of the church after long servitude restored. These so inestinable treasures how few of us do worthily regard▪ & not rather with bestial blockishness overpass, or shameless impudence disdain? One said some times of the Athenians that they knew what was good, but did it not. How much more may we Christians be ashamed of ourselves, who not only do not that which we know to be good, and know it by the light of the Gospel (not as they did by the light of nature:) but also do even those things which we know are not good? The whole world is now possessed with security, profaneness, ambition, luxury, envy, contempt of doctrine, abuse of sacraments, surfeit of preaching, & what not? How many are there of those which withhold the truth in unrighteousness▪ of those which profess God in their knowledge but deny him in their life? of backsliding Apostates, who either enforced by the vnsta●ednesse of the● own conceit, look back to the Aegigptian fleshpottes, or beguiled by seducing spirits daily revolt from Christ to Antichrist, like dogs returning to their yo● mit? but this ingratitude is perhaps a fault incident to the common sort.  
O then that the greater part of our Prelates would ascend unto these breaches, and draw a counter-mure and sense before the house of Israel, & not like subtle foxes seek to father themselves with the spoils, & public scandals of the church, as Ezechiel complained of the prophets of his time. It hath been ever a great plague unto the church to make sale of the word of G●d or wrest it to the affections of men, to the lust & favour of the mighty, to pride and vain glory, to covetousness and luxury. But much more pernicious is that plague which at this day with applause of the multitude consumeth the very bowels of the church, namely the decay of ecclesiastical judgement: whereas in the mean time through ambition, avarice, envy, & desire of attempting any thing, as every one is of face most brazen, of tongue most intemperate, so much the rather he affecteth, & by favour of the multitude obtaineth the most eminent places of dignity in the church. Hence proceed those infortunate broils between governors of the church, who for the most part studying strife not quietness, & plotting quarrel upon quarrel, labour by all means possible that ecclesiastical controverfies (by which they study to advance themselves to a rich and glorious estate) may never come to the lawful hearing, debating or quieting. Hence also have proceeded so many pestilent & pernicious wrighting never spiced with any spirit of mildness & charity, but seasoned with the unsavoury salt of unulence & malice, & tainted with the poisoned swings of harefull slanders, wherewith (for sooth) at this day Divinity is thought to be beautified, and our doctrine of holiness shall be presented unto posterity. This is the head of the mischief; 
Two sorts of slounderous wrighting among Divines.  which that it may the better be conceived I speak of two sorts of wrighting now published.  
The first is merely slanderous, wherein the memory of Christ's faithful servants deserving passing well of the church (namely Zwinglius Calvin, Bucer, Martyr, 〈◊〉, Zanchius, Bizi, Grynaeus, & others as well living, as dead, who teach that the fleshly feeding on Christ's body with our mouths is contrary to the truth of the Gospel) is foully wronged, their fame rend & razed, their wrighting (whence notwithstanding those foxers after their preaching can be content in their private studies to borrow most of their skill) are spitefully taxed, their true sense perverted their words wrongfully wrested, & lastly themselves proclaimed authors of most damnable heresies.  
In this kind next unto Schmi●line that Arch-Vbiquitar●e excelled lately one Selneccer, and now Hunnius and Heilbrunner; whereof the former hath not long since put in print twelve chief heads mischievously compiled; the later hath in manner aforesaid lately published fifteen chapters of Calvines' errors: the middlemost being a Questionist burdeneth Calvin with Atheism, ●iting certain places which by the Fathers were interpreted of Christ, but by him somewhat otherwise understood. But no ingratitude more spiteful, then to slander them by whose pains thou haste reaped profit, and the Church in general so great a benefit; no presumption more intolerable, then to bite and beat sellow-servaunts, and to revile the deal and 〈◊〉 nothing less suitable to the dignity of a Divine, then to play the sycophant or false accufer.  
Let us for examples sake instance in that one place of Genesis the 3. concerning the seed of the woman that should break the serpent's head which they complain to be horribly corrupted by Calvin, because he interpreteth the seeat of the woman not particularly of Christ alone, but generally of the whole Church and posterity of the woman. But were they not shameless in mangling that interpretation of Calvines' which should be wholly cited, they would s●ne be: shamed of so gross a cavil. For to let pass, that many ancient Fathers before Calvin, and amongst them Chrysostome doth so interpret that place▪ First they never date deny, 
Homil. 17. 〈◊〉 Genes.  that the seed of the serpent, whereunto the seed of the woman is opposed, must by right in this place be generally understood. secondly the untruth of this cavil is hereby descried, in that they wright that Calvine, should restrain this enmity to men and external, that is common and visible serpents: whereas Calvine expresseley addeth, that GOD in this place under the name of the serpent, doth especially 〈◊〉 at Satan, against whom he thundereth out this judgement. Lastly, that he so interpreteth the woman's seed of the Church, that withal especially he includeth CHRIST the head of the Church, his very words do witness which they wickedly dismember, when he addeth. Whereas experience teacheth that all the so●●es of Ad●m are fairy from vanquishing the devil; we must therefore needs have recourse unto one head, that so we may learn to whom especially this victory doth pertan●e. So Paul leadeth us from the seed of Abraham unto Christ. etc. But is this to make slay upon the external enmity betwixt men and serpents? to restrain the victory unto men? to exclude Christ?  
All this not withstanding Hunnius proceedeth yet father, charging Calvin with the shifting of many most evident oracles concerning Christ's protecting and p●tronaging the blasphemies of the lounes, furthering that damned heresy of Arrianis●e, weakening the grounds and arguments of the Church, and disannulling the authority of ancient Fathers. These indeed are grievous crimes, whereof notwithstanding I could easily clear him, were it not for mispendinge too much time and talk. But by the two first slanders we may easily judge of all the rest.  
And is it indeed so evident an oracle when Moses saith: Bara El●him: that a verb singular joined with anoune plural must needs signify the unity of the divine essence, & trinity of persons? This Calvin took for none of the sufficient rest proofs of so great a matter. But if it be so strong and evident an argument of the Trinity, wh● did not you (Master Hannius) place it with the 〈◊〉 in your tract upon the Trinity? why did you quite over slip it?  
The words of Eve, 
〈…〉  Gen. 4. Canuhiis● hath jehovah: Calvin thus translated; I have obtained a man to the Lord: Hunn●us exclaimeth against him for corrupting a most evident testimony of the God head of the M●suas: 
〈…〉.  because (in his opinion) eve ●aith, I have obtained a man he Lord. for a●h in Hebrew is a perpetual note of the accusative case. But if this be true, why then did the 70. Interpreters translate it by the Lord? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉.  the Tha●gum before the Lord the ancient Latin, & 〈◊〉 through the Lord? the Dutch translation of Luther 45. years since of the Lord? 
Per Deun. Domini.  do all these play the Jews with Calvin? I instance no farther.  
Well then: shall Calvin therefore be an heretic, for n●t simply approving these and other such like arguments used by the Fathers against heretics? must he needs therefore be an Arrian and a jew? too hard a slander of so excellent a servant of God. For what man is there that with greater courage and learning hath maintained against all heretics the reverend mystery of the sacred Trinity, or Christ's eternal Deity? who hath evermore sharply reproved and repressed those mad dogs Servetus, Gentilis. with their confederates in villainy, Alciat, B●andrat and the rest?  
And if he observed some proofs not plain or pregnant enough used by the ancient fathers in their conflicts against heretics, what of that? for all this he hath resolutely avouched an hundred other things concerning the eternal Deity of Christ against all fallacies and forgeries of Iews & heretics: whereof lest any should make doubt, I will show just proof by one or two examples out of his commentaries.  
Gen. 1. v. 3. Which alone, saith he (meaning the creation of the world by the word of God) is sufficient to refu●e the blasphemy of Servetus. here the foul-mouthed hest doth bark. saying that this was the first beginning of the Word, when God commandea that there should be light. Whereas much better might be inferred the eternal essence thereof, considering that there we●e upon the suddame created by the word of God, such things as before were not Where fore the Apostles proof of Christ's Divinity stands with good reason, that whereas he is the word of GOD, by him were all things created.  
Exod. 3. v. 2. Proving that Christ was that Angel of the Lord, he wrighteth after this manner: The anciens Doctors 〈◊〉 truly think that the eternal Son of God was so called in respect of his Mediatorship. And shortly after No marvel therefore if the eternal word of God, being one & the same in essence and deity with the father, took upon him the name of a● angel, in regard of he embassage by him afterward to be undertake. The two oracles of Esaie in the 7. cha. and ●4. v. touching the fruit of the virgin's womb called Immanuel: & in the 9 cap. & 6. v. concerning a son given unto us, he doth so violently extort from the jews, & so strongly prove them to be meant of the only begotten son of God borne of the virgin Marie, that no man lightly could have done it better. And where jeremy in his ●3. ca & 5. v. speaketh of raising up a bud or branch unto David, he useth these words: Here therefore God recall●th them unto the Messias. And soon after, Without doubt here the Prophet speaketh of Christ. Where also at largely refuteth the jews, endeavouring to stream this branch to all the posterity of David. And after against the same jews: One & the same redeemer as called as well the son of David as jehovah. How is he called the son of David? because he was to 〈◊〉 of that live. How then jehovah? Hence truly is gathered that 〈…〉 there is some thing more excellent the man and he is called jehovah or the Lord, because he is the only begotten son of God one altogether with the father in nature, glory, eternity, & Divinity.  
In the 12 ca & 14. v. of the prophecy of Hose, showing how he is both jehovah & also an angel: Christ (saith he) the eternal wisdom of God, did put on the person of a Mediator before he was clothed with our flesh. He was therefore even then a Mediator, and in that respect also an angel. Mean while he was also then jehovab, who is now God manifested in the flesh. And afterwards Thus is this place worthy the remembrance to witness the Deity of Christ.  
Upon the 4. ca of Micah, the 3. v. The Prophet M●cah speaketh of God himself, not expressly mentioning Christ, because he was not as yet manifested in the flesh: how be it we know that this was fulfilled in his person, that God hath governed the world, & subdued unto himself all the nations of the earth, we therefore avouch Christ to be true God, because he did not only minister to his father, as Moses or any other of the Prophets; but was himself also high sovereign of his church. & in the 7. ver. of the same chap. Though Christ was the true seed of David, yet was he withal jehovah likewise, that is God revealed in the flesh.  
In the 1. of Zachar. the 19 v. We must remember what I said before: that this chief angel was the mediator & head of the church. But he also is jehovah. because we know that Christ is God manifested in the flesh.  
Zach. 2. v. 8. Hence we gather that Christ is here prefigured, who is himself very jehovah, but withal the angel & messenger of his father. & in the 10 ver. We see therefore that the name of jehovah is fitted unto Christ, & that there is no difference of nature betwixt the father & the son, but that they are to be distinguished only in person. As often therefore as Christ declareth his Divinity, he taketh unto himself the name of jehovah: But afterwards he showed that in himself he hath some thing peculiar and distinct, namely this, that he is the messenger or Ambassador of his father.  
Zach. 3. ver. 3. Now we see that he is termed an Angel, who was of ●n named jehovah. For my 〈◊〉 therefore I make no question but that the name as well of angel as of ehovah should be referred to the person of Christ, who is the true & only God.  
Zach. 11. ver. 14. This we must hold for a principle, that Christ from the beginning was the true jehovah. Because therefore the son of God is of the sa●● nature with the Father, & also one God together with him, etc. with like fidelity & perspicuity doth he every where in his commentaries upon the new Testament, maintain the eternal Deity and Coexistence of our saviour Christ. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
Coloss. 2. v. 2. This in the mean time is a memorable place to prove the Deity of Christ, and his unity of essence or nature with the father. For having prefaced somewhat touching the knowledge of God, he strait ways applieth it as well to the Son as to the Father. Whence it followeth that the Son is one and the same God with the father. See gentle Reader what he wrighteth upon those words of the Apostle, God was manifested in the flesh. After many words: So saith he by this one testimony is the true and catholic faith excellently fenced and fortified against Arrius, Martion, Neflorius, and Eutyches.  
joh. 5. v. 20. Although the Arria●s have endeavoured to shift this place, & some there be even at this day which subscribe unto them: here notwithstanding we have a notable testimony of the Divinity of Christ.  
Act. 7. v 20. So this place yieldeth apparent proof of the eternel Deity of Christ, & unity of essence with the Father. But in so clear a case what need more words? A thousand like places are every where obvious in his golden wrighting, which may yield plentiful matter unto all posterity to stop the beastly barking of these raging dogs.  
But to return to my purpose, if Calvin in this conflict did not make all fi●h that came to net, but signified that many things approved by ancient Fathers were now too much exposed to cavil of heretics being otherwise of himself a most valiant maintainer of Christ's eternal majesty, which pre-eminence even the slanderous adversary (to his grief) must of conscience yield unto him: must he therefore be proclaimed an Arrian, or patron of Arrians? doth he deserve to be so contumeliously distained, as if carried headlong with a violent stream of vain glorious boasting, he did of set purpose corrupt the plainest oracles of scripture touching the mystery of the sacred Trinity, & eternal Deity of the Son & holy Ghost● or as though he wrested the Christians weapons out of their hands? or by manifest consent were an open abetter of the Arrinish glosies? No, no, would to God rather you Ubiquitaries did not so, o● would at least cease to spread the infection of your Arrian leprosy throughout the church. He indeed made choice of some argument before others, not unadvisedly, or to such purpose as you slanderously imagine, but as himself often profesieth, because he did wish we would bring nothing but what were sound and substantial.  
And good reason: for he found by experience in his conflicts with Servetus, Gent●●is, & the like monsters, which were arguments of strength and perspicuity, and which were not; which did powerfully press the adversary, and which did not▪ And therefore he saw well that he was to combat not with number but weight of arguments, & by his example taught others how to encounter heretics, who are now grown far more subtle & slippery then heretofore was either Samosate●●● himself, or Arrius, or any other of their principal patriarches For now the adversary which by these his instruments impugneth the glory of Christ is grown old and wily. There are now (to use the words of Cyprian) almost six thousand years accomplished, 
De exhort. 〈◊〉 ad Fortunarum.  since first the Devil began thus to war against God. He hath by this t●● even by practice of antiquity thoroughly instructed heretics in all sleights of attempting, all tr●●kes & devises of undermining. Lastly, seeing the spirits of the Prophets are subject to the prophets; this worthy & excellent servant of God did only by wrighting advise, not prescribe unto the church any interpretations or opinions of his own. Cease therefore (ingrateful exclaimers) to for●e out against him the pestilent poison of slandering tongues in your pulpits, which without him many of you were scarcely able to maintain with credit.  
But to let these pass, I come now to the second sore of wrighting which is both heretical and intolerable, for monstrous paradoxes therein maintained, plain principles of divinity defaced. open testimonies of scripture perversely corrupted, heresies long since condemned lately restored, and imposed upon the simple vulgar for verities evangelical. In which kind the most bitter Archilochian disputant Huber●us an impudent back iuding Apostata doth now Lord it; whom hatred against the truth truly known, but want only denied & wilfully impugned doth every day more than other so swiftelie sweep away with a continual current of barking and backbiting, that men may justly suspect him for a fearful example of one given over by God into a reprobate sense. God of his mercy g●aunt him a better mind if he be not past cure, or at least so bridle his fury, that he carry not others with him headlong to destruction.  
He as an imp of Pelagius, & mouthy sectary of E●icur●us filleth all Germany with horrible exclamations, 
Thess. 19 60. 65. 66. 68 94. 112. 182. 187. 214▪ 735. 75● 〈…〉  that all men without exception, as well faithful, as Infideli; already dawned, as hereafter to be condemned, reprobate, as others, suppose dogs & hogs, as Christ his sheep; Nero & Heliogabalus, as David & josaphat; judas, as Peter are by the death of Christ reconciled unto God, sanctified, justified, their sius pardoned, themselves received into the bosom & savour of God, 
Lib. germ. pag 94. 98. 99 106. 10● etc.  in a word saved (applaud your patron & proctor, ò you dogs, & hogs, which hath opened so wide a gate unto Atheism) no man damned for sin, 
Schmidlin, and Osiander condemned by this Apostata, for putting out of controversy that with God there is a certain number of them which shall be saved.  but only for unbelief▪ that in God there is no eternal decree of election & reprobation; that God hath not defined a certain ●umber of them which shallbe saved; that all men ever since the fall of Adam are elect in Christ, that Election grace and forgiveness of sins is general and common unto all and that with God there is no special Election, but this special Election is only in respect of men, as every man privately applieth to himself that grace which is common unto all; that God knew from everlasting who would embrace his grace offered, and who again would make shipwreck thereof; that to Elect is nothing else but to invite and win mankind unto himself; 
Protocol.  that many of the Elect do perish; 
Mompelg. 503.  that the certainty of God's gifts and graces whereof we boast out of Rom. 11. 29. where they are said to be without repentance is a vain brag; that our Election in Christ is founded on a supposition and condition If we believe; that it relieth wholly on our faith; that faith is not given us indeed without the grace of God, howbeit the means by which it is given us are in our own power, that the unregenerate have an arbitrary ability to run assoon as God calleth them by his word; that they can of themselves perceive and understand the lords voice when he crieth unto them; that the cause why of many who use the same means, some believe and persevere; 〈◊〉 her some believe not, or believing persevere not, is the right or not right use of the means, & that this use is in our own power; that the 9 Chapter to the Romans treateth not of Predestination to life or death; that this doctrine of pedestination maketh God a lying God, a cruel God, a God rejoicing in evil, and an unjust God; that it overthroweth the ministry, & leaveth no place for wholesome exhortation; that it breedeth security & despair in men: and an hundred other postions of this kind, wherewith if you confer the ancient pestilent heresies of Pedagius & Coelestius, they will concur with this doctrine, & meet therewith as just as germane lips. For the Pelagians taught the self same as appeareth both out of the writings S. Austen, & out of the epistles of Prosper, and of Hilary. unto him, touching the relics & remainder of the Pelagian heresy in France. They taught that in deed all men had sinned in Adam, 
The erroneous doctrine of the Pelagians.  and that no man was saved by his own works, but by the grace of God in regeneration, howbeit the proptiation of Christ's blood is (say they) proposed unto all without exception, that whosoever will lay hold on faith, & receive the Sacrament of Baptism may be saved; that God knew before the framing of the world, who would believe & continued faith full, & that he predestinated them unto his kingdom whom he foresaw to be such, as being freely called by grace would prove worthy their Election, and depart this life with a laudable & happy end; & that therefore all men are admonished to believe & live well, that no man might despair of attaining salvation. They denied that there was a set number predestinate of God, lest the use of exhortation thereby should be void, and the force and edge of preaching rebated. They avered that all serious industry in well-doing was clean removed, & all manner of virtues canceled, if Gods decree prevent men● wills; that under the title of Predestination the Stoics fatal necessity was again set on foot and established; that the. 9 Chap. to the Rom. was was never understood by the ancient Fathers of the Church of a free Election preventing our will and merits; That this doctrine thwarteth & crosseth the edification of preachers & teachers; and were it true, yet is it not to be divulged and uttered in public, because it may minister unto some cause of despair; & the hearts of ignorant men are by this kind of dispute set on mammering: because the Catholic faith may be taught and defended without it. Fausius added unto man's endeavour the help of grace, that for sooth graces & man's endeavour yoked together finish 〈◊〉 works which remain, & God by his word worketh in us it will that which we read or hear: but to cons●et, or 〈◊〉 consent thereunto is so absolutely our own, that if we● will the master is to thwathput in execution; if we 〈◊〉, we make the working of God to be of no force or effect with us.  
These and such like were the old brain sick follies of the P●lagians, which I think no man so far to seek in Christian religion, that he conceiveth not how this cursed wretch hath set them down word for word as it were, & published for new oracles.  
Nevertheless I know his protestation will be, that he hath hitherto never sucked at the noisome sink of Pelagius heresies, but in heart detesteth them. But Puccius that new upstart Pelagian as vain & wavering an Apostata as Huber himself hath cleared the case; Puccius, who lately trampling the truth of the Gospel under his feet, and betaking himself to the Jesuits, hath so openly and shamefully set a broach again and defended the Pelagian errors, that very shame & conscience withheld the Jesuits of Prage from publishing in print that monstrous book of his. He together with his Haber our Apostata maintaineth all the former positions, & yet himself would not seem, no nor endure the name of a Pelagian. Howbeit in most matters he is more apparent to be such a one. For that which this our Apostata oftentimes feighneth he will do, & yet for very conscience dares no where perform, he taketh on him to define predestination on this manner. Predestination is an order, foreseen and proposed by God unto himself, wherein he hath decreed from all eternity, what should befall every, particular person, which he hath created partakers of Christ their Saviour, & heirs of an everlasting heritage, leaving to every one free w●ll in this life to fall, or not to fall from him, as he shall make choice unto himself when he 〈◊〉 possessed of the use of reason. For h●● will was that 〈◊〉 many as forsook not their ●reat●● should be saved but they who persisted steadfast in their faith & allegiance unto him, & manfully resisted the adversaries should be his approved and chosen, & not only be saved, to reign also with Christ in his kingdom:, & in life eternal. Again who for a time started aside & fell fr●● him, should be reform & purged by temporary punishments: but they who make one utter defect, & ●●●a●ely resist the secret working of his spirit, should become reprobates & inflexible. Thus far Pucciu●▪ He farther maintaineth that as Christ is the Creator, so is he the Redeemer also of all men, and every particular man: that all are borne in the state of salvation and grace; and by Consequent are blessed, if they procure not the●r own destr●ction through infidelity, and unbelief; that E●●●tion and Grace are general, that Faith is a gift of God general, and common unto all 〈◊〉, nay tha● it is natural; & that all men have a proneness unto pretty; that the difference of good and evil 〈◊〉 on earth ariseth from the good or evil use of the knowledge of God; that Reason in deciding controversies of Religion is sovereign Empress; 〈◊〉 that this doctrine well agreeth with that doctrine of the Apostle Rom. 9 10. 11. only it is repugna● to S. Auste●s disputations, and certain Council and Schoolmen, who are wholly grounded on the opinion of S. Austen. He beseecheth the Ies●● 〈◊〉 & amongst them especially Bellarmine, that the cleave & stick not overmuch unto the definitions & interpretations of Austen & the Schoolmen; and that they no longer debar and defeat the world of this his notable course of interpreting and understanding the Scriptures, etc.  
Now I demand of this our Apostata & his purple Prelate of Tubinge, whether they here de●ery Pucc●●● as a Pelagian or no? I know well they will answer that this is a dunghill of Pelagian draff & filth. He are therefore yet a little farther this your upstart gloser Puccius. He hath prefixed before the 33. chapter of his book this argument: I will show how the Divines of Wittē●erge Luther's successorsioin● 〈◊〉 opinion with us: but Beza and the rest of Calunes' complices persist in their headstrong wilfulness, and corrupt diverse texts of Scripture. Afterward he breaketh out into your praises, and applaudeth your good proceedings in Christian doctrine on this manner. Whilst I was compiling this tract I happened ●n the answer of Th. Beza Calvines' successor to the Acts of the Conference held in Mountpelier published at Tubinge; which Answer was printed at Geneva in the year of our Lord 1588.; wherein I saw how desperately the Calvinists contend with Lutheran Divines both about other opinions, and expressly in this touching Predestination; I perceived how miserably they mutinize within themselves, who stray and wander without the 〈◊〉 and limits of the Church and succession of the Apostles. Howbeit the zeal of truth wherewith I was inflamed caused me to re●oice, whereas I saw that the Divines of Wittenberg had laid aside a great part of Luther's tyrannous cruelty, and barbarous absurdity 〈◊〉 this point. And that THEY CONSENT WITH US IN THE SUBSTANCE OF THE THING ITSELF although they stagger and err in the interpretatu● of the Scriptures, and Sacraments. This Pucc●us reporteth of our good neighbour Divines 〈◊〉 Wittenberg. Out upon this doleful and lamen●table consent! out upon this shameful ●oint conspiracy!  
here they will call heaven and earth to wi●nesse, that this pertaineth not unto them, that the● desire is to have their opinions refuted by us: 〈◊〉 not long since that currish A postata wished for 〈◊〉 Champion on whom he might fasten his holden 〈◊〉 and purchase to himself a name by his glorious conflict. But let him know that no man is● mad as to enter combat with a self condemn desperate person. In vain he provoketh me● name, notwithstanding, in the mean space, know that I have not been reckless in defen● of the truth, and arming my hearers against th● his doctrine, whilst I have at home ripped his ruderabble of detestable opinions. And in the● Treatise of the Universality of Redemption that fa●mous parsonage D. JAMES KIM●DONCE the worthy Governor of our University, whom in honour I here name, hath employed himself, debating the main question, resolving it very judiciously in his public Lectures. Concerning the rest it were impertine● to chew a dry Colewott, and harp daily on one string.  
Augustine long since, and Alipius his companion, as Hierome testifieth in his Epistle dated unto them, hath taken much pains and travel in confuting the heresy of the Pelagians, and hath written thirty whole books distinguished by divers titles, besides certain Epistles in which of purpose he beateth down this Pelagian outrage. Prosper reporteth of above three hundred who wrote against that heresy. Augustine himself witnesseth that it was condemned in five several Counsels in Africa. There is a notable tract of Fulgentius his first book unto Monimus extant touching the twofold predestination of GOD, the one of the good unto glory; the other of the evil unto punishment. Maxentius also hath certain short Theses directed against these Pelegianst and that golden book of Luther of MAN'S SLAVISH WILL against that halfe-Pelagian declamation of Erasmus is every where common and obvious. Lastly, there are divers sound disputations of BRENTIUS, HESHUSIUS, SCHNEPFFIUS, and especially HEREBRAND touching this matter. And doth the cursed Apostata look then that some one of us should stop his blasphemous mou●h? Let him overread these, and refute them: or if he be not able so to do, henceforth let him surcease his profaning God's truth.  
The truth of Scripture shall stand invincible against this barking dog, and the very gates of hell itself; which teacheth of redemption by Christ. 
oh. 3. 36.  He that believeth in the Son, hath everlasting life: and he that believeth not the Son, shall not see life but the wrath of God abideth o 〈◊〉 abideth, it abideth on him. 
Epes. 1. 3.  Of Predestination & grace, He hath chosen us in Christ before the foundations of the world. Whom he● hath Predestined, 
Rom. 8. 30.  them also he called. Yet the children were borne it was said, 
Rom. 9 11. 12. 13. 18.  The older shall serve the younger▪ As it is written, I have Loved jacob, and have hated Esau. Therefore he hath mercy on whom he will, 〈◊〉 whom he will he hardeneth. The Election hath obtained it, 
Rom. 11. 7.  and the rest have been hardened. Of faith, all Men have not Faith. 
2 Thest. 3. 2  Unto You it is given for Christ, that not only yea should Believe in him, but also suffer for his sake. 
Phil. 1. 29.  It is God which work● been you both the 〈◊〉 and the deed. 
Act. 13. 48.  And as Many is were Ordained unto eternal life Believed. Of Perseverance. The foundation oh God remaineth Sure, 
2. Tim. 2. 19  and hath this seal, The Lord knoweth who 〈◊〉 his. 
joh. 10. 28.  I give unto my sheep eternal life (Eternal saith Christ, not for three days) and they shall Never Perish, neith● shall any man pluck them 〈◊〉 of mine hand. I have prayed for thee that thy Faith fail Not. 
Luc. 22. 32.  False Prophets shall show great signs and wonders so that, 
Mat. 24. 24.  if it were possible, they should deceive the very elect. I give thee thanks O Father, Lord of heaven and earth, 
Mat. 11. 25. 26.  because thou hast hid these things from the 〈◊〉 and men of understanding, and hast opened them unto babes. It is so, O Father, because thy good pleasure was such. Let them, who carry themselves as 〈◊〉 as heaven, learn first to adore and bow the knees of their hearts at these and such like mysteries of God's truth, ere they peise them after the light fantasies of their own brain.  
Here I had purposed to have declared in brief what a variable inconstant Proteus they imagine God to be: what a new stamp of Divinitis they have coined: what principles of religion they in ring, what scriptures they scoffingly shift and shake of. But I have not the leisure of performing thus much; yet can I not but briefly insert one example at least amongst many of the desperate boldness of this impudent man.  
Whereas Luke saith of the Antioclnans Paul's hearers, 
Act. 13. 48.  And they Believed, As Many as were Ordained unto eternal life, he manifestly setteth down who they were, and why they believed the Gospel: to wit, They who were predestinate and ordained by God in Christ before the foundation of the world unto faith, repentance, & life eternal. Herein there is a joint consent of all the true professou●es of Christian religion. Chrysostome saith, 
Homil. 30. in Act.  They believed who were before Ordained, that is, before Appointed by God.  
But hear what this new Prophet saith; They believed (saith he) who were ordained unto eternal life, that is, as many as followed and traced the order prescribed by God, & were to be saved by him: or, as embraced God's ordination, obeyed him, swerved not from this his ordination, is others, were preserved unto life eternal. Who ever saw a more shameless man? Let him show us in scripture that which he vaunteth of his order: let him prove unto us, that to be ordained: 
Ordinem, sequi.  unto life eternal is equivalent & all one with that, to follow Gods prescribed order. First therefore of this forgive he can pretend no colourable show out of scripture. Next the universal consent of all Interpreters both old & new convinceth him. Thirdly Luther himself unmasketh his impudent face in his mothertounge Translation Fourthly the Scripture crieth out unto us▪ & telleth us, that they which believe are said to be ordained unto life eternal in Christ, not for observing▪ Gods order, that is to say, the means directing us unto life, but for the eternal decree alone of God, I mean the predestination of the Elect unto salvation: and that they are not now ordained of themselves, but were from everlasting preordained of God: so that this God's ordination is precedent unto faith, and the other subordinate means of salvation both in respect of time, and in that it is their cause and they are the effects of this cause. For so the Apostle te●cheth Ephes. 1. And Rom. 8. Whom he knew before those he predestinate; 
1 Thess. 5. 9  he meaneth God. And in an other place: God hath not appointed us unto wrath but to obtains salvation etc. Fifthly they were ordained unto life eternal as unto their end. Now the ordination of man unto his end issueth from God the creator, not from himself the creature. Sixtly Paccius himself saith that this order which man ensueth as prescribed by God is to believe the Gospel, and so to be saved. But if so, then through this forgery the sense of this place shall be on this manner: As many as were ordained believed, that is forsooth, as many as believed, beeleeved. Then which iteration nothing can be devised more absurd and foolish. To conclude, let us grant & wink at the gloss, and let him tell us why (according to this opinion) some were ordained, that is, some followed God's order and good motions, other some followed it not. For this they did either of themselves, or through the assistance of God's special grace: If of themselves; then hence forth let him not deny the name of a Pelagian: If of God; then remaineth there yet an other question, to wit, why God gave grace unto some, and not unto other some; and escape he cannot, but that he must either tie grace unto man's will, as did Pelagius; or confess Gods special ordination, which is the truth we labour for.   

AN ORATION OF D. ZACHARY VRSINE, exhorting to the study of Christianity: pronounced by him in the ELIZABETH School when he began his Lectures upon PHILIP MELANCTHON his grounds of Divinity entitled Eramen Theologicum. * ⁎ *  
SInce by advise of your regents and overseers in study, I have been wished to deliver unto you some short sum of Christianity, I must acknowledge my weakness far unable to support a burden of such weight. For this is a doctrine ever past understanding not only of the most wise and sharpsighted of this world (unless instructed by the voice of the Church and power of the holy Spirit) but for a great part unknown even to the Angels themselves, until it pleased the son of God to reveal it out of the deep wisdom of his eternal father, which if all the wits and tongues of men and angels should strain themselves to unfold and grace with curiosity of style and depth of invention, they could never be able to speak any thing correspondent to the dignity and desert of so divine a subject. Being therefore to myself guilty of mine own defects, I had rather leave this labour to some other, who might more worthily attempt, & more happily perform it then myself: but considering again the place and person I sustain, I have thought it my duty to do you all service in furthering your salvation, & to show obedience to God inviting me to these religious labours, and promising (which is the chiefest thing) his gracious assistance, which who so enjoyeth need not despair of any thing, for it pleaseth God to show his mighty power in weak and abject instruments, according to that of the Psalmist, Out of the mouth of babes & sucklings hast thou ordained strength, because of thine enemies, that thou mightest still the enemy and the avenger. Psal. 8. 3. The word which he useth signifieth a child which beginneth to speak & understand. But it is a thing usual to attribute the name of children, not unto those only which are so in years, but unto those also which are such in understanding or doing ought beside. They also which are infants in years, are sufficient witnesses of God's goodness and providence. The manifest tokens of God's presence in miraculous propagation, preservation, & sustaining of mankind do sufficiently refel and refute Di●●●s and Ath●sts of all sorts, both such as deny at all that there is any God, and such as do not acknowledge him to be such a God as he professeth himself to be. But Christ in 21. of Mat. 16. v. draweth this place to a confession, in which sense it agreeth to us all, even as many as think or speak aught of God. For we are infants in understanding & utterance of all heavenly things. We learn in this life some small rudiments of them, as truly and religiously saith the Emperor Gratian in his confession to Ambrose: We speak of God so much, not as we ought, but as we can. Yea even the Prophets and Apostles confess as much of themselves. As 1 Cor. 13. 9 We know imperfectly & we prophecy imperfectly. But when that which is perfect shall come, then that which is unperfect shall be abolished. And in the ●2 ver. Now we see through a glass darkly, But then shall we see face to face.  
But though both those rudiments which we learn be few, & the word of preaching be plained to our capacity, wherein God himself speaketh to us as unto infants, & suffereth us to speak like infants of himself, yet will God so exact of us in this life skill in this doctrine of himself, that otherwise he giveth us no hope of an other life, & these rudiments (how simple so ever) do so far exceed all humane wisdom, that betwixt the one and the other is no comparison. For these principles or grounds are a wisdom unknown to reason, necessary & sufficient to everlasting salvation. Let us, therefore not only acknowledge our infancy, but also show ourselves willing to be reckoned in the number of sucklings & infants. For as the child groweth not that is not sustained with the mother's milk or other convenient nourishment: so neither must we refuse the milk of God's word, whereby we are nourished and sustained unto eternal life, lest we be put besides all hope of our perfection. This is that spiritual infancy, 
Mat. 21.  pleasing God as Christ witnesseth when he rebuketh the pharisees which were offended at the children singing in the temple Hosanna to the son of David. These are those infants, in whose words it pleaseth him to be powerful, by whose mouth, as the psalm addeth, he perfiteth his strength, or (as they translate it who consider the original) he stablisheth his kingdom. But he speaketh of that strength or kingdom which is seen in this life: 
The kingdom of Christ.  which is for the son of God to appoint & uphold his ministry, to gather his dispersed church, to quicken the faithful believers by the preaching of the Gospel, to sanctify them by the holy spirit unto eternal life, to protect his church in this life against the kingdom of Satan, after this life to raise up the faithful unto life eternal, that in them his Deity may reign openly, not by ministry.  
What the foundation of this kingdom is Saint Paul teacheth, 1. Cor. 3. 11. saying, Other foundation can no man lay then that which is said, which is jesus Christ. The foundation is Christ, first in his person, for that he beareth, keepeth and comprehendeth all the members and parts of this kingdom, united and engraffed in him, as doth the foundation all other parts of the building, or as doth the vine all the branches: ● then to the doctrine of himself, that is of his person and office. For as good laws are the strength and sinews of kingdoms politic; so this kingdom is composed, confirmed and ordered by this doctrine delivered of Christ. And as the house cannot stand without the foundation, so except we know who Christ is, and what he hath performed for our sakes, all religion beside is but vain, forged, none at all.  
This foundation is laid by the mouth of suckelings and babe's which believe, and being ●●red up by the holy Ghost do learn & embrace the doctrine which they hea●e & so grow into Christ, in whom they be engraffed.  
In this weighty work God vouchsafeth to use our infancy for an instrument, to the advancement of his glory (whilst the weightiness of the work, and weakness of the instruments do plainly show, that all this is done not by our strength; but by the power and might of the almighty God:) and also to abate the pride of his enemies, whilst their might and power is surpassed by our weakness, and our show of wisdom doth in the end show that nothing is more foolish than their wisdom, as it is said; your strength shall be in silence and hope. For the son of God destroyeth the works of the Devil, delivering those that believe from his tyranny, pardoning and putting away their sins, beginning in them righteousness & life eternal, defending his church, accusing & discovering the malice of his enemies, repressing & punishing them both now, and in the final delivery of his church from all evils. And all this (manger the gates of hell) he doth partly bring to pass and partly testify by the unworthy & simple mouths of men; as it is said 2. Cor. 10. v. 4 The weapons of our wa●far● are not carnal, but mighty through God to cast down boldes, casting down the imaginations, and eve●e high thing that is exalted against the knowledge of God, and bringing into captivity every thought to the obedience of Christ, And having ready the vengeance against all disobedience, when your obedience is fulfilled.  
As therefore the baseness of the vessel doth not prejudice the preciousenesse of the merchandise therein contained: so neither must you disdain the meanness and infancy of him that delivereth this doctrine unto you, as derogating aught from the weight of those reasons, which shall be alleged to persuade you to the serious study of Christian religion. 
catechizing is necessary.  But purposing forthwith to recite some of them, I find myself so plunged in the depth thereof, that I can hardly resolve where to begin. Yet because I must of necessity handle some of them, let that be the first which should be the rule of all our actions & studies, 
1 For God's commandment.  namely the will of GOD revealed in his word. For we now confer together which are fellow-citizens of the church. Knowing for certain that the books of the Prophets and Apostles are sure interpreters of Gods will and purpose. In them are precepts every where delivered and repeated, commanding without exception to search & know the doctrine therein contained. This is that precept of the Sabbath delivered in the ten commandments, this is that whereof our saviour said in the 10 of Luc. 42. v. that one thing was necessary. This is that wisdom whose knowledge he saith is eternal life: this David commendeth, as in many other places, so in the first psalm, where he layeth down as it were a brief thereof. But this our heavenly father, merciful to mankind, & careful for our salvation thought not sufficient; he added therefore a peculiar charge of proposing a sum of this doctrine unto all, especially the younger sort, & this▪ is that which we term Catechizinge. As Deuter. 4. 9 Thou shalt (saith he) teach thy sons. And Deuter. 6. & 11. Lay up these words in your hearts & in your minds, and hang them for a sign in your hands, & place your eyes thereon. Teach thy children to meditate in them, when thou sittest in thine house, & walkest in the way, & when thou liest down, & when thou rizest up. Thou shalt wright them upon the posts and doors of thine house, that thy days and thy children's days may be multiplied in the land. Here we see parents & those which are instead of parents are commanded to teach, & provide that there be teaching: the younger sort to learn; both sorts daily to inculcate, repeat, & meditate upon this doctrine. Now whereas he will that this doctrine should be delivered to our children, & always placed before our eyes, it is plain that he requireth brevity and perspicuity, that is a catechism or short sum of Christianity, with an exposition neither tedious nor difficult. So Paul 2. Tim. 1. v. 13. Keep the true pattern of wholesome words, which thou hast heard of me in faith and love, which is in Christ jesus. here together with the definition of our Catechism, we have the exercise and practise thereof commanded.  
This true pattern whereof the Apostle speaketh doth signify true sentences of each part of this doctrine. 
True pattern of wholesome words.  briefly and orderly comprised, & as it were presented to our view: with a form of teaching and speaking that is proper, plain, and suitable to the writings of the Prophets & Apostles. Whereupon he nameth them wholesome words delivered by himself in faith, 
What a catechism is.  or concerning faith and love which is in Christ, that is in the acknowledging of Christ: as every where he reduceth all piety & religion to faith and charity. The Catchisme therefore is a sum of the doctrine of faith and love in Christ, delivered by the Prophets and apostles. Or A sum of Christianity, briefly, orderly, and plainly comprised. For we must not devise a doctrine of our own, but of necessity refer ourselves (as it is said Esai the 8. v. 20.) to the law and to the testimony. But hereunto also must be added an exposition, to unfold truly the parts and method, and to interpret plainly the words and phrase.  
This reason alone might be sufficient to stir up men not profanely minded, 
2. Our salvation.  to the study of this heavenly doctrine. 
God converteth & saveth such as are of age & understanding by knowledge of this doctrine as the chief instrument of his word  For to such the will and commandment of GOD is sufficient though there were no other reason beside. But since it hath pleased our merciful God to yield unto our weakness some reasons why he hath given us this commandment, it behoveth us to consider of them with all reverence. Now God teacheth us that we must therefore learn this doctrine, because by knowledge thereof, & no other means, he purposeth to convert & save all those, who through age are able to understand, and amongst them such as shall be heirs of eternal life. It is a confident & strange saying of Saint Paul Rom. 1. 16. The gospel is the power of God unto salvation to every one that believeth. And 1. Cor. 1. 18. For the preaching of the cross is to them that perish foolishness: but to us which are saved it is the power of God. And in the same chapter the 21. v. It pleased God by the foolishness of preaching to save them that believe.  
But this opinion as it is delivered & confirmed by many & weighty testimonies of the holy Spirit: 
Of the efficacy and power of the holy spirit by the ministry; against the Swenckefeldians.  so it is very forcibly impugned by the Devil. For the Father of lies seeing that this paradox of the foolish preaching of the cross did not a little possess the minds of men, took occasion to incite brainsick heads to say that this our teaching was in no wise a mean to convert souls, but that God without means did impart and communicate himself to us, and that we did but make an idol of our own words, and here they power out wonderful words, seeming in show very glorious. But hearken (I pray you) and consider upon what grounds they stand. God (say they) needeth not at all this voice of ours, either ministry, reading, or meditation, to convert men: therefore he useth no such mean, neither is the learning thereof necessary to salvation. Now therefore (I speak to you which are children) is there any amongst you of so shallow and childish conceit which will not scorn him that shall reason in this sort? God by his omnipotency can easily bring to pass, that a man without books, or teachers, or study may become learned (as the Apostles & others in the primitive church did speak with tongues which they never learned) he can make the earth fruitful without labour of the husbandman, he can sustain man's nature without meat, as he did Moses and Christ forty days: and therefore it is a labour unnecessary, (not a means to compass what we wish and expect) either for scholars to busy themselves about books and study, and to go to their instructors & schools, or for husband men to manure their ground, or for any of us to spend our life in sustaining our life. Do you see upon what rocks of blindness and distraction the Devil doth drive these unhappy men, who having never learned the grounds of godliness or good arts, nor loving the labour & toil of learning, would notwithstanding seem what they are not, desiring to extol themselves against the knowledge of God, not doubting to subject the eternal wisdom to their vile censures? for they show themselves as well witless, as shameless, in alleging examples either of such as by miracle were converted, as Paul, or endued with gifts extaordinarie, as the Apostles in the Pentecost: or of many hearing the Gospel & not believing, or lastly in 〈◊〉 such places of scripture as preach unto us the power and office of the holy Ghost. We know (God be thanked) & confess, the God can without help either of teachers or learners convert whom he will, and that the end and use of miracles is this, to show that the order of nature (wherein he is powerful) was by him before created, and is still by him most freely preserved. We know further, that the converting of souls is the gift of God above, so that look how much greater and more miraculous a work it is to restore man being lost unto salvation, then to create him of nothing, so much more impudence & madness is it rather to attribute our redemption then our creation to the force & efficacy of man's words. This also we know, that it pleased God by foolish preaching to save those that believe, why it hath so pleased him, although he need not make us account, yet is he content to yield us some reasons ever of this his purpose, though he propose not the like reasons to the godly and ungodly. 
Causes why the ministry was ordained.  To the ungodly he yieldeth this reason, because his justice in condemning their malice, which resist the word revealed, should be more manifest in sight of the whole church, their consciences also bearing witness. But we may also consider other causes, which make for our instruction and comfort. Whereas the voice of the ministry and all our conceit of God is veiled with darkness, wherein we now behold God, and know his pleasure, hence he admonisheth us of the greatness of our fall, whereby it is come to pass that now we enjoy not the presence of God, dealing with us as it were a far of & by interpreters, stirring us up to aspire unto that heavenly school wherein God will be seen of us face to face, and shall be all in al. Besides God in this life will have the searching, meditation, and confession of this doctrine touching himself and his will, not to be concealed in the minds of men, but to be openly sounded and celebrated, and therefore on his authority he hath bound us to a necessity of knowing it, promising thereby to restore us to salvation. Furthermore, being willing to have us fellow-labourers in the most excellent of his divine works, wherein could he better show his love to us miserable creatures, except in giving his only begotten son a ransom for our sins? we therefore affirm, the reading, hearing, and knowing of this doctrine, to be a necessary instrument of our salvation; not in respect of GOD, but in regard of ourselves: not because GOD could not otherwise have converted us (as the builder cannot build an house without his tools) but because he would not otherwise do it. True faith is indeed the gift and work of none but GOD only, yet so that it is wrought in us by the holy Ghost through the hearing of God's word. Paul's planteth, Apollo's watereth, but God giveth increase. And when Paul termeth the gospel preached by him the power of God unto salvation to as many as believe; & Ephes. 4. v. 11. He gave some to be Apostles and Prophets, and some Evangelists & some pastors and teachers, for the gathering together of the saints, for the work of the ministery, for the edification of the body of Christ; can any more glorious word be spoken concerning the office of teaching? let not us therefore presume to be wiser than God, let not us forsake things ordinary to follow things extraordinary, neither let us so much esteem the pride and reprobate coniumacie of such as contemn the voice of the Gospel, that we less regard and reverence the force and fruit of God's ordinance in his instruments of mercy; as neither the sloth and perverse peevishness of some scholars, being baries to profit and all good proceedings, can persuade others, that instruction and study are things unnecessary to the attaining and increase of learning and virtue: but let us rather with all submission and thankfulness embrace this sweetest comfort, whereby we are assured that our labours please God, and are not undertaken by us in vain: according to those sayings Eccles. 11. 1. Cast thy ●read upon the waters, for after long time thou shalt find it again. 1. Cor. 15. 58. Your labour is not in vain in the Lord. Mat. 18. 20. Wheresoever two or three are gathered together in my ●ame, I am in the midst of them. Were not these promises well known unto us, and certain in themselves, in this so great fury of Satan and misery of mankind, our best teachers and most careful furtherers of the public salvation were in condition most unhappy, & could not maintain this place without great difficulty. I truly for mine own part knowing myself to be of no reckoning, feel myself so surprised with sorrow, that for grief I should neither be able to abide this place, nor give passage to my speech, did not I certainly know, that even in this company there are some, whose hearts receive and approve true & wholesome doctrine, & are by the holy Spirit inflamed with desire of acknowledging and worshipping God aright, & are living temples of God, such as shall hereafter glorify him with the Angels in heaven. Neither do I so speak this as if I did expect that all men should have like knowledge of this doctrine, and equal gifts of the holy Ghost without difference (for Saint Paul willeth us in the 12. to the romans to be wise according to that measure of faith which God hath given to every man) but it is necessary that all which look to be saved should hold the same foundation, that is, they must know and believe what Christ is, and what he hath performed for every of us, as it is said by john the 17. cap. & 3. v. This is life everlasting, to know that thou art the only true god, & whom thou hast sent jesus Christ. joh. 3. 36. He that believeth in the senne hath eternal life. By these and other such like sentences we understand, that it is a true saying, which Dionysi●● (falsely surnamed Areop●gita, but indeed supposed to be of Corinth) doth attribute to the Apostle S. B●rtolme, The gospel is short and long. The shortness thereof is manifest, excelling therein the law of Moses, and this aught and may be rooted in every of our hearts and minds, which is the reason why a brief of the gospel is so often delivered & repeated by the Prophets and Apostles. But the wisdom of the gospel will far more hardly be sounded and searched through all eternity then that of the law. But knowing for certainty that we must in this mortality begin our eternal life (for we shall be clothed upon our clothing if we be not found naked) the nature of true conversion is, never to suffer those which are converted unto God to rest in their race, but kindleth in them a perpetual desire of of proceeding. Therefore is that commandment given in the 2 of Peter 3. 18. Increase in grace & knowledge of our Lord & saviour jesus Christ. & Ephes. 2. 19 Now therefore ye are no more strangers, but Citizens with the saints, & of the household of God. And are built upon the foundation of the Apostles & Prophets, jesus Christ himself being the chief corner stone; in whom all the building coupled together groweth unto an holy temple in the Lord. And Marc. 9 24. He prayeth, Lord I believe, but help thou mine unbelief. And Luc. 17▪ 5. his disciples pray, Lord increase our faith. The godly are said and commanded to go forward, & do also pray themselves that they may go forward. They are not therefore of that sort of men which have no desire to go forward. Yet must not such be discouraged, who finding in themselves less light & vigour do with true grief of heart acknowledge and bewail their weakness and curruption. For thus saith the eternal father of his son Esay. 42. 3. A bruised reed shall he not break. & the smoking flax shall he not quench. And the son of his father M. 18▪ 14. It is not my father's will that any one of these little ones should perish. & himself of himself, joh. 6. 37. All that the father giveth me shall come to me, and him that cometh to me I cast not away. Wheresoever is unfeigned godliness, that cometh from God, and is by him furthered, and there unto are linked by the indissoluble band of God's truth all the blessings of the gospel which are eternal and without repentance. For did not the certainty of our faith and salvation depend upon the free mercy of God alone, whereby he receiveth into favour all such as believe, and not upon degrees of our renewing & amendment, our comfort (God knows) were built but on a weak foundation. 
Three trials of a Christian man.  Hence may be gathered three trials of a Christian man, first the embracing of this foundation, secondly a desire of going forward (which two include every of us under the universal promise of eternal salvation) thirdly this comfort, that for difference or inequality of gifts & degrees we shall not be c●st of and suffered to perish, which comfort must be opposed to the grief conceived ●pon our own unworthiness. These 〈…〉 can never be separated hath Saint Paul's comprised in 1. Corinth. 3. ca 11. v. saying, Other foundation can no man lay then that which is laid, that is jesus Christ. And if any man build on this foundation gold, silver, precious stones, timber, hay or stubble, Every man's work shall be made manifest; but he shall be safe himself, nevertheless yet as it were by the fire. By this therefore, which hath hitherto been spoken, it is manifest, that God's commandment, and each man's particular salvation exhorteth and bindeth all men, and amongst them the younger sort (which are a great part and seminary of the church) to learn aslone as their years will permit, this foundation of Christian doctrine: which most gravely and severely admonisheth all such of this part of their duty, who take upon them the charge of instructing youth.  
For both teachers & learners are all debtors of diligent & serious care of preserving piety & religion; 
The preservation and propagation of pure & sincere religion to posterity.  debtor, not unto ourselves only, but to as many as are ours and belong any way unto us, yea and to all succeeding posterity. For we see by daily experience how easily in small process of time manifold defacings & corruptions and at length final & utter abolishment overtaketh that religion and doctrine, the sum whereof is not briefly and perspicuously set down, known in public, daily repeated, & beaten as it were into men's understandings. Neither are we ignorant of the common proverb how the cask or barrel retaineth still the savour and smell which it first received be it good, or ill. Whereas then for the most part the evil we learn taketh such deep root in us, and cleaveth so fast unto us; and youth not being daily instructed and trained up unto piety threateneth a barbarous contempt of God, and profaning of religion to ensue in time to come; again whereas scarcely by the greatest endeavour, and continual care of governors we are won to any good, no man of discretion and judgement but will grant that it is wisdom & our duty to attempt betimes so weighty and difficult a matter.  
The institution therefore of Catechism is not only necessary for preserving pure & sincere doctrine with us & our posterity after us, 
4 The capacity of youth, and ●uder sort.  but in regard of youth to whom (as hath already been proved) it is to be imparted, because it is framed fit for their capacity. For if it be well said of other arts wherein this age is to be informed, In all thy precepts use such brevity, that intelligent wits may soon conceive, & faithfully preserve them in memory: how much more is shortness and plainness to be affected and practised in this heavenly wisdom so strange unto man's understanding? especially whereas the testimonies of holy Scripture ratify and confirm our experience herein, 
Heb. 5. 13. 14.  saying; Every one that useth milk is inexpert in the word of righteousness: he is a babe. But strong meat belongeth to them that are of age. Therefore both the Apostle Paul thus intimateth and signifieth unto us his manner of teaching, 
1. Cor. 3. 2. 3.  I gave you milk to drink, and not meat; for ye were not yet able to bear it, 
The continual custom of the church.  neither yet now are ye able. For ye are yet carnal: and since the first preaching of the gospel in the church some notable argument or subject of doctrine short and pithy, plain and easy hath been extant and derived unto posterity. Insomuch as certain compendious sums delivered by Gods own mouth seem to be of equal growth, and continuance with mankind both of the law, as; If thou continue righteous, thou shalt be accepted: and also of the Gospel as, The seed of the woman shall break the head of the serpent. So not long after the promise and the covenant was repeated unto Abraham. Finally in process of time certain brief Articles were published abroad in the Apostles writings, the form and manner of confession of Christ and Christian Religion being proportionably applied to that which GOD had revealed in every age. Further that this our custom of teaching, which we call Catechism, was practised both in the Primitive Church, and in the Apostles days, Paul witnesseth Romans' 2. verse 18. where he termeth the jews, instructed in the law from then childhood and Galat. 6. 6. where he saith, let him that is taught in the word make him that hath taught him, partaker of all his goods. Luke also in his 1. Chapter. verse 4. That thou mightest acknowledge the certainty of those things whereof thou hast been instructed. For as much then as these testimonies are such as deserve to be preferred before all others, whereas the Authors of them immediately followed the Apostles times, I therefore instance in no one example, supposing it to be generally known out of the common histories. I rather add this, that if the primitive Church being yet in her infancy, did with so great contancy observe and retain this custom & form of instruction established, as we see, not by the counsel & advice of man, but the deep wisdom and providence of God; how much more ought we in this doting age of the world, in which the church is ready to give up the ghost, & the light thereof being extinguished, loathsome darkness more and more ready to overshadow the whole world; how much more ought we, 
6. The heresies and dangers of the last times.  I say, add unto the small measure of our diligence in maintaining & advancing the doctrine of the church, rather than detract any the smallest portion thereof. For this is that age of which it is spoken Mat. 24. v. 23. Then if any shall say unto you; 
Mat. 24. 23.  Lo here is Christ, or there, believe it not. For there shall arise false Christ's, and false Prophets, and shall show great signs and wonders, so that, if it were possible, they should deceive the very elect. And Paul at large discourseth, 1. Tim. 4 & 2. Tim. 3. & Peter also in his 2. Ep. 23. c. of the iniquity & danger of these last troublesome time; by the illusions of the Devil wrought by the hands of those false prophets his supposts & proctor's. Now these predictions of the miseries which are to befall these later days are written & revealed unto us not only for our comlolation & confirmation in the truth & faith of Christ: but to be a spur unto us that we continued 〈…〉, and careful to provide such weapon & furniture as is requisite to the beating down and razing to the ground the bulwarks of all errors. For thus beginneth Christ this doleful prophecy, Take heed that ●o man deceive you. 
Mat. 24. 4.  Let us therefore think it necessary not only for them to whom is, or here after may be committed the charge of preaching & teaching in the Church, but for every particular man also which desireth to be saved, to have a true concert and opinion of every point of Christian Religion grounded and deep rooted in his heart; to be fenced and fortified as strongly, as by all means he may, against sects and heresies: & that they who have received commission of governing and teaching in the Church ought with great pain and travel either themselves teach & instruct, or take care that they who are committed to their cure and charge be taught and instructed in all these; unless they had rather as unfaith full and careless stewards and dispensers of the word give an account of the destruction of their flock. Wherein the entire good affection of your parents is worthy high commendation, in that they have taken especial order for your daily instruction in the principles of religion not at home only in their private houses, and Churches; but abroad also in public and free schools. For they well perceive what ignorance then ensued, and how wide a gate was then set open unto the Devil to entrap all men in these grounds of doctrine, when first the custom of the primitive church in teaching, & requiring again the points of Catechism at the hands of the Catechumeni began to be slacked, and in the end finally decayed, and in place thereof the vain and childish spectacle of Popish confirmation succeeded: They well foresee, that as great mischances, or greater than these are like to betide us, unless God in mercy look on us, and in time visit us. Then which danger as nothing can fall out more dreadful and lamentable to the godly; so the godly and religious can invent no greater joy and comfort unto themselves, then to be able assuredly to promise unto themselves, that their children & children's children shall long time after their decease enjoy that blessed light of the truth which shineth among us. Wherefore if we be not utterly bereft of all human affections, and wax not cruel against those who love us rather than themselves; let us endeavour by all means not to frustrate through our retchlesness this their good hope conceived, 
7 The reward of the embracing of the Gospel, and the punishment of the contempt thereof.  and annihilate their earnest hearty desires: but let us together with them present ourselves thankful unto God, who purposing to gather unto himself out of this scombe of the world an everlasting church, by causing the Sun of this Gospel to retire back and shine in our hea●tes, hath so chased away the clouds and darkness of the kingdom of Antichrist, that no man, unless wilfully shutting his eyes and stopping his ears he resist God's truth disclosed unto him, cannot but perceive, and clearly see the devil unmasked of those visards of deceit & error, wherein he vaunted himself, & blinded the world. Which if we shall perform, Christ the son of God shall continued unto us all his benefits in former times, and heap daily new blessings on us according to his promise; To him which Hath, that is, to him which hath a desire of proceeding, i● shall be given: But if we do otherwise, the pains which are threatened in the contrary doom shall overtake us, From him which hath not shallbe taken away even that he hath. The Scriptures themselves and the histories of all times cry and thunder out in our ears Gods jealousy in not being able to endure the contempt of his Gospel revealed, Esay complaineth, 
Es. 5. 24. 26.  They have cast of the law of the Lord of hosts, and contemned the word of the Holy One of Israel Therefore is the wrath of the Lord kindled against his people, and he hath stretched out his hand upon them, 
Amos. 8. 11. 12.  and hath smitten them. And Amos threateneth: Behold the dates come, saith the Lord God, that I will send a fam●●s in the land, not a famine of bread nor a thirst for water, but of hearing the word of the Lord. And they shall wander from sea to sea, and from the North even unto the East shall they run to and fro to seek the word of the Lord, and shall not find it. Behold we see the Israelitish nation, which God had enriched with so honourable titles and privileges, and made famous and glorious over all the kingdoms of the earth for the many strange eventes, and wonderful miracles showed amongst them; behold we set this 〈◊〉 nation now grown base & contemptible trodden under foot of the very out casts of the earth, and in the very midday and noone-light of their prophecies so bestially and blockishly blind that the consideration of this their example is able to move and stir up evil men, I say not unto laughter or indignation, but rather to st●●ke into their hearts a dreadful horror of the like judgement. Now that the contempt and neglect of sound doctrine touching God and our salvation is the cause of so great mischiefs & miseries we have for testimony the voice of the prophets and of Christ himself, 
joh. 5. 43.  joh. 3. 43. I am come in my Father's name, and ye receive me not, if another shall come in his own name, 
The persecution in England in Q. Mary's days.  him will ye receive. I omit the rehearsal of other examples; that one of the late most flourishing and happy kingdom of England I will touch in a word, not only because the example is exceeding lamentable, but because also there is none so very a child in all this Auditory in whose time it chanced not. For of late years that kingdom and Country of England being endowed and beautified with the profession of the Gospel in the happy Reign of King Edward the VI the Churches and schools of learning being nobly ●ounded, honourably enriched, & religiously ordered; the king himself, though but 16. years of age, yet so far above the hope of his years endued with such singular piety, admirable learning, and all Princely virtues that in all that glorious kingdom nothing might seem more glorious than the king and governor himself, that kingdom of late years was inferior in perfect happiness to no nation of the earth. But ●o on the sudden through the untimely decease of that most noble Edward a Prince of so great hope, the Popish tyrannical dominion reentered this kingdom, and took full possession thereof, wasting and spoiling with imprisonments, banishments, fire and sword the most famous churches of that Realm, taking some of the best renowned for learning and integrity of life without all respect either of age, sex, or dignity▪ and torturing them with fiery flames; and other punishments of like barbarous cruelty: and scattering and dispersing others towards all parts and corners of the earth: It is now the fifth year since this scourge & these calamities have leine heavy on this land and oppressed the same, I rather acknowledge and bewail our own offences, then take on me to censure the defaulte● of others. Howbeit the report of English exiles is yet 〈◊〉 in mine ears, wherein they much complained of and bewailed the ingratitude, security & loathing of the Gospel, which had overtun their whole country. And do we then seem to regard our good estate we enjoy more than they? I would we did. When Pilate had mingled the blood of the Galileans which he slew with the sacrifices, 
Luc. 13. 3.  Unless ye repent, saith Christ, ye shall all perish▪ The tumults and down falls of Empires and kingdoms wherewith the church is shaken are open conversant before our eyes, and threaten and menace us some bitter scourge. The Turkish cut throats gape on us ready to d●v●ur us striving by mai●e force to take Christ from among us and by ●n●rusion to seat their profane Mahome●● strede of Christ in our churches; of whom report goeth that they daily withdrawing Chritian youth unto their blasphemous filthy, Paganism, and shedding and sucking the broud of our a●●es and kinsfolk, threaten and attempt farther eruptions and invasions on our borders. That execrable sink the Court of Rome curseth and banneth us, crying out Away with us that we may be rooted out from of the earth; heresies d●ily bud and blossom both, within and without the Church, and the errors and corruptions of truth crept into the Church are beyond all number. And verily now is that time when unless the Lord reserve a ●eede unto us nought remaineth but that we should become as Sodom and Gomorrah. O then let us not be so iron hearted, let us not be so bitter enemies of our own souls, that we regard not these Gods merciful visitations, and threatenings of more sharper judgements to ensue. O let us seek the Lord while he may be found: let every one take ca●e of his own salvation, and bear in mind whatsoever things concern the same, so that if the frame of nature should on a sudden be dissolved we may be ready cheerfully to meet the Lord in the air▪ this coming in glory.  
These things which I have hitherto spoken concern all in general, 
8 Church-doctrine especi●●●y ough●t to be known unto scholars.  but more particularly us that profess the studies of learning. For it is the common consent of all that ever either founded, or governed schools, or ever were conversant in them, or would that others should frequent them, that they who are here brought up should become not only more learned but better mamnered also then other men. Which truth being so evident, they describe a school to be A company appointed by GOD, of such as teach and learn sciences meet & necessary for mankind both touching God and other good things, that the knowledge of God amongst men be not clean abolished, that the Church be continued and preserved, that many may be made hears of life eternal, that discipline be maintained, and that men may enjoy other honest commodities issuing out of the arts.  
We therefore shoot wide and miss much of the m●●ke we ai●e at, unless we hold it for certain and true, that our earnest and diligent endeavour in these schools and nu●ce●es of Christ, & Christianity must be employed not so much for this end that we may be the more fraught with human and divine learning, but rather that being beautified and adorned with all laudable behaviour towards men and holiness to the Lord, may be found acceptable in the sight of God and men. And it is a truth apparent in the Church, that all the exhortations unto civil virtues without the doctrine of piety is nought else but an estraying and swar●ing from God, true godliness, perfect justice, and assured salvation. For the holy Ghost hath pronounced this sentence; that whatsoever we do not with intent thereby to glorify GOD, whatsoever we do not in the name of CHRIST, whatsoever is not of faith, it is all, even altogether sin. Wherhfore were the doctrine of the Church secluded from our schools, we should not only not be able to teach or learn any thing that belongeth to true and entire virtue, such as GOD requireth of us; But that small portion and remainder we have should make us of evil men worse and more impious, and that indeed not by the increase thereof so much, as by the decrease and defect of those spiritual and supernatural qualities, without which nothing is holy, nothing wholesome unto us. And here although the consent of men wise and judicious may satisfy us, yet let GOD'S precepts prevail more with us, 
joh. 5. ●●.  which command us research the Scriptures, 
1. Tim. 4. ●3.  to give attendance to reading, to divide the word aright etc. Now whereas no man can without school learning and exercise either himself perceive and discern aright, or expound and impart unto others in any good order and perspicuity, who is so purblind that he seeth not the near affinity wherewith the study of Religion & piety is linked with school▪ learning? Let us therefore esteem that to be the exercise of greatest weight & moment in schools, which is a work of greatest importance in the world, & with out long & continual schole-exercise cannot be performed by us, I mean the understanding & expounding of the writings of the Prophets & Apostles. And whereas we have opportunity offered us of searching out & sitting the truth of doctrine in greater measure than other Countries and people; of a truth if we fail to use the same we give the world occasion to suspect our cold zeal in Religion, & our punishments for this our negligence and ignorance shall be the greater For God hath given unto scholars especially the charge and care of preserving and advancing this his truth not for our own sakes only, but for the good of others also. For other men with good reason expect instruction in the Scriptures, and the interpretation of the word at their mouths, who for their learning are able to understand divers tongues, and search the course of doctrine.  
Whereas then religion and Christianity is to be taught in schools, that children may well conceive▪ it Catechism is especially necessary. For neither can this age learn any thing except it be taught 〈◊〉 brief▪ neither can either the teachers, or the learners handle aright and in good order the parts of any science, whereof both of them have not digested in mind some rude sum. Both these are the cause why so often in Scriptures we read short briefs of Religion repeated; as Repent, and believe the Gospel. He which believeth, and is baptized shallbe saved. Fight a good fight, keep the faith, and a good conscience etc. 
Col. 3. 16.  And whereas it is said Col. 3▪ 16. Let the word of God dwell in you plenteously, & in all wisdom, the Apostles meaning is, that we must use explications & interpretations such as are suitable with the sentences and doctrine of the Prophets & Apostles. 
Philip Melancthons' examen.  Neither is Catechism any other than a summary declaration of such sentences of Scripture. Now whereas this little examen we intend to propose unto you is such, and the Author thereof hath faithfully and with great dexterity comprised the chief grounds of Christianity in proper & plain terms; & it seemeth that it would be very beneficial that in other churches there should the like form of Catechism be extant, prepare yourselves to the speedy learning thereof, & suppose that these our simple writings are the swaddling clouts wherein Christ as it were swathed will be found of us. You see how many urgent causes they are which they commend unto you, which they earnestly exhort you to embrace, which I beseech you to carry in mind & memory as they have been set down unto you: The commandment of God, your own salvation, your duty which you owe to posterity, the good example of a reformed church, your manner of life, your age or years▪ your friend's desires, & hopes the imminent dangerous times, the rewards & punishments we are to look for at God's hands. But as our admonitions & exhortations are necessary, so without the secret motion & working of the holy spirit we know they little avail. Let us therefore turn ourselves & look towards God, & give him hearty thanks for this his inestimable benefit, that it was his good pleasure to bring us into the world in this sunshine of the gospel, & let us beg and crave to be taught & governed by him.   

OF THE INCARNATION OF THE WORD. A confession made by the fathers of the Church of Antioch against Paulus Samosatenus.  Taken out of the Acts of the first Ephes●e Coun●●l●. 
WE confess that our Lord jesus Christ, begotten of his Father before all worlds, but in the latter times conceived by the holy Ghost of the virgin Mary according to the flesh, is but one person, of the godhead & human flesh subsisting Perfect God, & perfect man: perfect God even with the flesh, but not according to the flesh; perfect man even with the godhead, but not according to the Godhead. Wholly to be worshipped, even with the flesh but not according to the flesh: wholly worshipping, even with the godhead but not according to the godhead. 〈…〉, even with the body, but not according to the body. Wholly form, or endued with shape & fashion, even with the divinity or godhead, but not according to the Divinity or godhead. Wholly coessenciall, that is of o●e and the self same nature together with God, even with the body, but not according to the body: as likewise he is not coessential to men according to his godhead, but being in his godhead he is coessential to us according to the 〈◊〉. For when we say that he is consubstantial, or of the same nature together with the father according to the spirit, we say not that he is consubstantial with men according to the same spirit. And contrariwise when we preach that after the flesh he is consubstantial to men, we do not preach that according to the flesh he is coessential with god, for like as he is not coessential with us after the spirit (for so he is coessential with God) even so is he not according to the flesh coessential to God, but consubstantial with us. But 〈◊〉 pronounce these things to be different and 〈◊〉 between themselves, not to divide that o●e undivided person, but to show a distinction between nature and properties of the word and the flesh, which can never be confounded: so we profess and reverence that unity, which causeth this indivisible union and composition.  Vigilius in his 4. book against E●●tyches. 
If the word and flesh be of one nature, how cometh it to pass, 
Therefore chose, if the flesh be found every where, how comes it that the nature of the flesh & word which is every where is not one?  that the word being every where, the flesh also is not found every where? for what time it was here on earth, it was not then in heaven: and now because it is in heaven, even therefore it is not in earth: so sure we are that it is not in earth, that even according to the flesh we verily expect that Christ shall come from heaven, whom according to the word we believe to be with us always here on earth. Wherefore (as yourselves confess) either the word together with the flesh is contained in some place, or else the flesh together with the word is in every place, for one nature is not in itself capable of contrarieties. But these two differ very far, to be contained in some place, & to be in every place: and because the word is every where, & the flesh is not every where, it appeareth that one and the same Christ consisteth of both natures, & is in every place by nature of the godhead, and contained in some one place according to the nature of his humanity. So that the same Christ was both created & without beginning, subject to death, and yet immortal, the one by nature of the word as he is God, the other by nature of the flesh, as the same God is also man. Being therefore both the son of God & man, he hath a beginning, was created, & is comprehended in some place by nature of his flesh, being otherwise before all beginning uncreated, and without limitation of place, according to the nature of his godhead. He is inferior to the Angels in respect of his flesh, but equal to the Father as touching his Deity: dead sometimes in his manhood, everliving in his godhead. This is the catholic faith and confession, which the Apostles delivered, martyrs confirmed, and the faithful to this day h●ue retained. Wherefore impiously, as tainted with the p●●enous heresy of E●●yches you presume to tax Leo, whiles by the different actions of one Lord Ch●●st he proveth the verity of both natures in him: so that what he wrought for demonstration of the 〈◊〉 of two natures, you pervert as if it were a proole of two persons.   

OF PREDESTINATION.  
A letter of Vrsinus to his friend, briefly containing a full and learned discourse of predestination, with wholesome advice for the weaker sort to follow.  
HItherto I have not had leisure to peruse your discourse of predestination. Neither have I now; but I steal so much time from other my affairs which I defer, that I may at length satisfy your request, which in my opinion is not so necessary, if it would please you to read D. Beza and P. Matyr on this question whereunto I think you were before directed by me. Hereby also I would give you to understand, that hitherto I have rather wanted ability then will to gratify you. Of you let me entreat this courtesy, that you do not by disputation trouble others, who either will not hear aught besides that which they have before conceived, or can not readily understand those things whereof they never thought before, and have in their infancy learned false in steed of true principles & foundations. And were I not fully persuaded that in this question you would frame yourself to Christian wisdom and patient for bearance of the weaker sort, I would not answer one word to your demand.  
The doctrine of predestinat●●●, 
The doctrine of Predestination is not difficult.  is not in my judgement (as you wright) the most difficult point in all Christianity, if we read holy scripture without prejudice or affection, & with serious purpose, not to reform God after our fancies, but to learn of him, and to yield all glory unto him & none to ourselves. For by these means that is now become easy to me which before seemed very difficult, whilst I depended on the authority of men, who never understood themselves, nor could resolve me. There is no one common place of Divinity, whereof more is wrighten by the prophets and apostles, than this very place of Providence, Election, and free will: in so much th●● I can not but marvel learned Christians 〈◊〉 so doubt thereof.  
Do you as I have done, who for this only reason, that I might gather, weigh, and conferee whatsoever ● contained as well in sermons as examples of holy scripture to this purpose, have diligently perused the whole bible, even from the beginning of Genesis to the end of the Revelation, Which after I had done, I did partly perceive, & p●rte●y detest that scum of disputation, and foggy fume of fallacy and sophistry, labouring (but to no purpose) to eclipse the glorious sunshine of this doctrine. You may at your better leisure do this in Italy, where you shall have no exercise of religion besides reading the bible, & private prayer. Which liberty some very good ●en heretofore have wanted, who otherwise had never been so entangled. But eve● be are this in ●inde whereof before I warned you. If for the present every thing be not plain and easy to you, be not therefore troubled, but by leisure diligently meditate with yourself calling upon God, and holding that foundation, which amogst the godly is without controversy: remembering always that not yourself, but God is author of your salvation, and of all besides whatsoever you are, have, or d●e, be it great or little. So shall you be sure not to err with any danger of conscience and salvation, although you be not able to conceive and unfold whatsoever you desire. Knowledge puffeth up, but charity edifieth.  
First you must put a difference between providence & predestination, a● between the whole and the part. 
I Difference between providence & predestination.  For Providence is the eternal, immutable, and most excellent counsel or decree of God, whereby all things have their event tending to the glory of the creator, and salvation of the elect. Predestination is the eternal purpose of God, of beginning and perfiting the salvation of the elect, & forsaking or utter casting of the reprobate to eternal punishment: Wherefore it containeth Election and Reprobation as parts of itself.  
Secondly, 
TWO Distinction between good & evil offence.  distinguish betwixt Providence of good ●nd evil of offence (for the evil of punishment hath a reference to good, namely to justice, and in that respect is found in God:) God doth provide that is in his providence, purpose, & will perform in purposed time, order, and manner: and in this respect he is said to be the cause, efficient, and author of things. These things are not only done according to providence, but also by the providence of God. As for evil or sin, that he foreseeth from eternity, that is, he decreeth or is willing to permit it, or not to hinder others from doing it: but himself i● in no wise an agent, either in them or by them. Wherefore himself is not the cause of evil, but in justice excellency and depth of wisdom he suffereth others to be the causes thereof▪ So that these things are done according to God's providence, but not by it because God did not decree to do, but to suffer others to do them. now to permit or suffer, is nothing else but not to hinder sin in any action, or not to cause men to be conformable to the law of God and nature. 
What it is to 〈◊〉 or suffer.  And in this sense God doth tolerate or suffer si●, when he doth not either lighten our minds with his holy spirit & knowledge of his will, or turn our hearts to make this the principal end of our actions, that we do the known will of God, and by this our obedience honour him. Which two things except it please God to work in us, what ere we do, how good, just, and holy so ever, it is but sin and corruption in the sight of God.  
Thirdly, make a distinction between God & his creatures, 
III The difference bet●●●ne the 〈◊〉 and 〈…〉 second 〈◊〉.  or second causes, especially ●n matters concerning the government of the world. First the creatures are bound one to further the safety, & hinder the destruction of an other wheresoever they can; because God hath so commanded all, and themselves may deserve it one of an other: And being converted thyself, remember to confirm thy brethren. God is bound to none, as not to create them of nothing, so neither to preserve them, either in their being, or in that good, innocent, and happy being wherein they were created Because whatsoever good we all enjoy we have it from him, neither can he receive any good, fellcitie, and commodity of any man, because of his infinite and most absolute all-sufficiency in himself. 
〈…〉 11.  Who hath given unto him first, that he should be recompensed? 
〈◊〉 20. 15.  Is it not lawful for me to do with mine own as pleaseth me▪ secondly God's justice requireth, that being himself the chiefest good and author, and end of all things, he should refer all to his own glory, and (if need were) rather suffer all the creatures of the world to perish, than any part of his glory should be left unsatisfied. As for the creatures, they owe both themselves and all they have, not to themselves, nor to others, but to God. Therefore Paul desired even to be accursed from Christ, if by the salvation and conversion of his brethren he might advance the glory of Christ. 
Rom. 9 3.  thirdly God may therefore most justly permit & tolerate the sins of his creatures, that is, not hinder them, because by his infi●●te wisdom, power, justice, and goodness, he knoweth how to use this toleration and permission, to his own glory, and the salvation of his elect. This the creatures can not do, and therefore they are subject to the law of hindering offences as much as in them lieth. Fourthly God is the first cause and author of all good in the world: the creatures are only instruments of such good things, as are by them performed, whom God in the absolute freedom of his excellent will & pleasure useth, & by his providence preserveth in that nature and manner of doing which he hath prescribed fifthly God alone is simply immutable (▪ I am God and am not changed.) All creatures are mutable, some of their own nature, which work only by uncertainty: 〈◊〉 the unstable action of elements, matter, and motion of creatures: or by uncertainty or contingency, and yet freely to, as the wills of angels an● 〈…〉 are in deed of their own immutable, and therefore necessary agents in that which they do, yet are as easy to be altered by God as the rest: so the motion of the son is naturally such as we see: yet God at his pleasure can either stop or interrupt the course thereof. Sixtly, God alone is simply & absolutely free, that is, of himself moving all things, in himself moved and depending of none, having in himself the reason, & cause of all his purposes, with greatest power and authority of disposing all things otherwise from eternity, if so he had been pleased, imposing necessity or contingence & uncertainty upon all things, himself not tied to such conditions by any thing. Eph. 1. 9 According to his good pleasure which he had purposed in himself. But the liberty of reasonable creatures is not absolute, that is, depending of no other; for although they move themselves by some internal cause, understanding offering some object, and will of his own accord without constraint choosing or refusing it, yet are they overruled by an other agent, namely God, who both offereth objects of what nature & quality, howsoever & to whomsoever it pleaseth him, and also to them and by them affecteth, moveth, inclineth, and boweth the wills of whomsoever, whensoever, and how far soever he will himself. That man's conceit of God is too contumelious which putteth no difference between the liberty which is in God and his creatures. Wherefore Gods providence and working in all things, doth not destroy but uphold and increase the liberty of our wills. For the more God moveth or forsaketh them. the more violently, & consequently with more freedom and fervency of desire they are carried either to good or evil. Wherefore then indeed we shall with greatest freedom will that which is good when God shall so be all in all, that we can will or wish nothing but what is good, which shall be (with the favour and grace of God) in the life to come.  
Fourthly, 
IV. The difference of effects in respect of.  we must distinguish the manner of effects or things done. For the same effect proceeding from diverse causes, may in respect of them be diversely taken. For as it proceedeth from a good cause so it is good, as from an evil so evil, as from a cause contingent and mutable, or necessary & immutable, so may it be accounted contingent & mutable, or necessary and immutable. Wherefore in respect of God, in whom we have our being, life, & motion, all things which were made are good, as well bad as good, considering that God is absolutely & immutably good, and therefore can neither will or do any thing but what is good, and agreeable to his nature, and the law wherein he hath revealed unto us his nature and justice. In respect of creatures, all good things as they are good, are by God upheld in their goodness, all evil things as they are evil, degenerate from that goodness wherein they were cre●ted (God suffering and forsaking them) and are not thereunto restored by God. So in respect of the liberty and freedom of God all things are done contingently and by uncertainty, yea even those things which seem to depend most necessarily on second causes, as the motion of the heavens: but in respect of Gods immutable decree all events are necessary, as when the soldiers crucifying Christ did not break his bones, but pierced his side with a spear, which in respect of second causes were merely contingent.  
Fiftly we make distinction of sins, 
V Difference of sins.  whereof some in themselves and in their own nature are sins, namely such things as are forbidden by God, not are by special law or exception commanded, as the robbing of the Egyptians, the offering of Isaac: others by occasion or accident, namely such things as are either commanded or allowed by God, but perverted by the creature, and not performed in such sort as they were commanded, as are the sacrifices, prayers, and almsdeeds of wicked men and hypocrites. Whether of these two sorts of sin a man commit, either that which is sin in itself, or the other which is sin by accident and occasion, certain it is, that through his own fault & imperfection he committeth it. But that which God intendeth in these actions of men is ever good and just.  
Lastly, we must distinguish the necessity of constraint and immutability; 
VI Two sorts of necessity  for it were too gross to confound them. For the former moveth violently and by external cause, the latter naturally, some internal cause in the agent moving and being moved, as by nature it is apt. These things when I perceived, GOD opening my eyes, I did not reckon one ●ote of those foolish fables; 
Testimonies out of the New Testament.  that GOD was made the cause of sin: that contingence or casuality and liberty were taken away And all this I learned out of infinite places of scriptures: as Genesis 20. Therefore have I kept thee that thou shouldest not sin against me, nor did I suffer thee to touch her. Genesis 45. GOD sent me before you for your safety. And again, I was not sent hither by your purpose but by the will of God, who hath made me as it were a father unto Pharaoh. Gen. 50. Fear not, can we resist Gods will? You thought evil against me, but God turned it to good, that he might exalt me, as you now see, and preserve many people. Exodus 4. 7. 10. 11. 14. I wilt harden the heart of Pharaoh and of his servants, and I will show my wonders in the land of Egypt And in the 9 chap. Therefore have I placed thee in the kingdom, that I might show my power in thee, and my name might be declared in all the world. Exod. 12. God gave his people favour in the sight of the Egyptians, so that they lent jewels unto them, and they robbed the Egyptians. Exod. 21. If a man hath not laid wait for him whom he hath slain, but God hath given him into his hands: which he speaketh of murder done by misfortune or chance. Exod. 22. Every man slay his brother, his friend, and his neighbour. They which did this are commended, who without this commandment had done very evil: yet had not God so commanded them, but upon some other occasion provoked their minds thereunto, he might as justly have punished those isolaters by sinning instruments, as he did by these just executors of his judgement because they were not governed by secret providence, but by the manifest and open will of God Exod. 33. I will show mercy to whom I will show mercy, and I will have compassion on whom I will have compassion, Num. ●3 God is not as man that he should be, or as the son of man that he should be changed. Hath he therefore said, and shall be not do it? 〈…〉 he spoken and shall it not be fulfilled? I am sent to 〈◊〉, I cannot forbid a blessing. Deut. 5. O that there were 〈…〉 such an heart to fear me, & ever to keep all 〈◊〉 commandments, that ●t might go well with them and with their children for ever. By these & the like places God showeth what he liketh, wherein he is delighted, and what ple●seth him. ●ut by Exod. 33. I will have mercy on whom I will have mercy: and the like, he showeth what he will effect or bring to pass amongst men and in whom. Deut. 13. If a Prophet shall say, let us go and fo●low strange Gods, tho● 〈…〉 to his vo●ce, because the Lord tempts you, that it may appear whether you love him or no. And in the same place, Let the Prophet he slain, because he hath spoken to turn you from the Lord your God. Deut. 29. And God gave you not an understanding heart, even vntil● this day Ios. 11. 〈◊〉 pleased God to harden than he 〈◊〉, that they should fight against Israel & be overthrown, and should not find mercy but perish▪ as God had commanded Moses. judge 2 & 3. God forsook the nations which he commanded to be rooted out. 1. Sam. 2 They did not ha●ken to the voice of their father, because God would slay them. And in the same book the 10. cap.. part of the house went with him, whose hearts God had touched. And again 10. The spirit of the Lord departed from Saul, and an evil spirit of the Lord or from the Lord did vex him. 2. of Sam. 12. Behold I will st●rre up evil against thee from thine own house, and I will take thy wives before thy face, & give them to thy neighbour, and thy son shall be with thy wifes openly. For thou didst it secretly, but I will do this thing before all Israel, and in the sight of the sun. & ca 17. The counsel of Achitophel is overthrown by the lords countenance. & ca 24. The wrath of the Lord was kindled against Israel, and he moved David to say unto joab. & 1. Chron. 21. Satan rose up against Israel, and provoked David to number the people. 2. Sam. ●2. And. 2. Chron. 10. Rehoboam suffered not the people to be at rest, for it was Gods will. And ●. Chron. 11. This is done by my will▪ 1. Kings. 22. God gave the sp●rite of lying. 2 Chron. 36. God stirred up the heart of Cy●●●. Esd●. 6 God had turned the kings heart unto them job. 1. The Lord hath given, & the Lord hath taken away. job. 12. He bringeth counsellors to a foolish end. job. 14. Th●● hast appointed the bounds thereof which cannot be passed. Psal. 105. He turned their hearts to hate his people. Psa. 115. He hath do● what soever he would. Ps. 16. The Lord hath made all things for his own sake, 〈◊〉 even the wicked for the day of evil ver. ●3. The 〈◊〉 is cast into the lap but the whol● disposition hereof is of the Lord ca 2●. The heart of the king is in the 〈…〉 hand, he turneth it as rivers of waters whether 〈◊〉 Ecclesiastes the seventh. Consider the works of the Lord, that none can amend him whom he hath disposed. Wisdom 8. Wisdom reacheth from one end to an other, she hath a sposed all things mightily and orderly. Read the 12. and 19 Chapters of the same book and S●rac. 17. They cannot make their hearts of stony to become fleshly. Esai. 10. O A●shur the rod of my wrath etc. in his hand is mine indignation. I will send him to a dissembling nation, that shall take the 〈…〉 of them. Read the whole place, which alone sufficeth to refel that objection of the cause of sin. Like places are ●ound in the 13 cap. And Esa. 14 The Lord of hosts hath decreed, and who can al●er it? Esa. 43. Every one that calleth on the name of the Lord, him have I created for my glory▪ him have I fashioned, him have I made. And in the same place, I will bring it to pass, and who shall withstand it. Esa. 45. I am the Lord making peace & creating evil. And 46. Cap. My determination shall stand &c: I have spoken and I will bring it to pass, I have proposed and will do it. jerem. 13. If the Aethiopian can change his skin, or the leopard his spots, you also will be able to do well, having learned to do ill. jerem▪ 30. God hath opened his treasury, and brought forth vessels of his wrath. Lament. 3. Who is he that saith, and it cometh to pass, and the Lord commandeth 〈◊〉? Doth not evil and good proceed out of the mouth of the 〈◊〉 high: Ezech. 12. I will speak a word and bring it to pass. Ezech. 14 When a Prophet hath cried and spoken aught amiss, I the Lord have deceived that Prophet. Ezec. 18 I will not the death of him that dieth. Much like that Deu. 5. O that there were to them etc. As above hath been said. Ezech. 20. I gave them commandments which were not good. Eze. 29. Nebuchadnezer my servant caused his army to serve a great servitude against Cyrus. Ezech. 36. And I will give you a new heart, & put a new spirit in the midst of you: and I will take away this stony heart from your flesh. Compare the 17 of Sirach & jer. 13. & Ezech. 58 I will lead thee about, & put a bridle in thy mouth, & bring thee forth. At that day shall many things come to thy mind, & thou shalt think evil thoughts, & shalt say, I will go up to the land etc. Compare this with Esai. 10. Dan. 4 He worketh according to his will, both in the armies of heaven & also in the habitations of the earth; and there is none can stain his hand, or say unto him, whi●● hast thou done this? Amos. 3. There is no evil in the city which the Lord hath not done: which is spoken of the evil of punishment, though often times it fall out by accident, that there be also an evil of offence, which God suffereth to concur, Micah. 4. Many nations are gathered together, but they know not the thoughts of the Lord.  
Mat. 7. A good tree cannot bring forth evil fruit, 
Out of the New testament.  & in the same chapter they which are built upon a rock shall not fall. Read Melancthons' commentary upon that place Luc. 10. One sparrow falleth not to the ground. Math. 11. I thank thee (father) for that thou haste hidden these things from the wise Mat. 13. To you it is given to know, but unto others it is not given. Mat. 16. & every where in the Evangelists, That Christ ought to go to Jerusalem, and suffer many things. Mat. 18. It is necessary that offences should come. Mat 20. Is it not lawful for me to do with mine own what I will? Many are called, but few be chosen. Mat. 24. All things must come to pass. And in the same place, It is not possible that the elect should ●rre, finally; joh. 6. Whatsoever my father hath given me shall come unto me, and him that cometh to me I will not cast forth. And No man can come unto me except the father draw him. And This is the will of my father, that of all whatsoever he hath given me I should lose nothing. joh. 10. Other sheep also I have, which I must bring unto my flock. And My sheep no man taketh out of my hand. joh. 11. Caiphas when he was high Priest did prophecy. joh. 12. Therefore they could not believe, because he had blinded their eyes. joh. 13. I know them whom I have chosen. joh. 14. Which spirit the world cannot receive. joh. 15. You have not chosen me, but I you. Act. 1. The prophecies concerning judas ought to have been fulfilled Act. 2. Him have ye taken by the hands of the wicked, being delivered by the determinate counsel and foreknowledge of God, and have crucified & slain. Act. 3. Through ignorance ye did it, but God so fulfilled the things which he had foretold. Act. 4. They came together to do whatsoever thy hand and counsel had before decreed to be done. Act. 13. They believed, as many as were ordained to eternal life. Act. 17. He giveth life & motion unto all things. And In him we live, move, and have our being. Rom. 1. God delivered them over to a reprobrate mind Rome 8 All things work for the good of those that love God Rom. He hath mercy on whom he will, and hardeneth whom he will. read Pa●●s whole disputation. Rom. 11. Election prevailed: the rest are hardened. And The graces of God are without repentance. 1. Cor. 4. What hast thou that thou hast not received. Eph. 1. He hath chosen us in himself before the creation of the world, that we m●y be 〈◊〉 And Predestinated according to his purpose, who doth 〈◊〉 the counsel of his own will Read the chapter itself Phil. 1. It is God which worketh in us both to will and to perform, of his mere good will. 2. Thes. 2. H●e c●t strong errors amongst them Peruse the plac. 2. Tim▪ 2 The foundation of the Lord standeth sure 1 joh. 2. They went out from amongst us, but were not of us. 1. joh. 4. Herein appeareth his love, in that he loved us first. Revel. 17. God will put into their hearts to do his will. But I have alleged too many places, purposing to touch only a f●w, for you may of yourself find out infinite such l●ke places of scriptu●e.  
Hereunto may be added certain arguments, which no man shall ever be able to ref●●●.  
God's omnipotency suffereth nothing to b●e done which he doth not either simply or ●●son sort will. 
Arguments 〈…〉.  For look what simply he will not, ●hat by no means can be done.  
His infinite wisdom doth not suffer●● 〈◊〉 thing in the world to be done without his advice and couns●ll.  
Whilst he willeth the end (which is 〈◊〉 his purpose, most excellent, he also willeth 〈◊〉 means leading to these ends: at the least in some respect, but not as they are sins.  
All things in the world which are good and positive, have their being from him, and are ruled by his providence. And therefore all motives or motions tending to any end, as they are motins, be ruled and directed by God.  
The counsels of God depend not on the works of creatures, but contrariwise the actions & motions of creatures depend upon the counsel of God.  
His foreknowledge even of things most mutable is immutable. Wherefore it dependeth upon a cause immutable, that is, upon his own eternal decree. All this confirms a providence universal over all things particular.  
As much may be said for God's eternal and immutable Election. 
Axioms of eternal & immutable Election.   
There can be no good at all in any thing, which God from all eternity hath not decreed to effect or bring to pass.  
Those whom once he loveth, he loveth from all eternity, and for all eternity: we cannot therefore be assured of the present grace of God toward us, except we be also assured of his eternal grace and love, unless we will imagine God to be mutable.  
We must believe eternal life.  
Our hope must be certain.  
We must pray for eternal salvation without condition or doubt.  
Christ's intercession for the elect is ever sure.  
These (amongst a great many others) content me, 
Answer to objections.  & perhaps you. Now therefore after all this let us hear what it is that you object.  
First (say you) this doctrine carrieth men away from Gods revealed will unto his secret will, 
Election doth not lead us from the revealed to the hidden will of God.  from the word to impressions or persuasions wrought by faith, before credit or belief be given to the word heard. What is this? If you have at any time seen this wrighten in our doctrine, why do you not produce or note the places? If you think it a consequent thereupon, why do you not frame your argument, and draw your consequence? what kind of Logic is this, or of whom did you learn it, to rail deadly and damnably against innocentes, without any show of proof? but if you can neither show where we have wrighten it, nor by good & apparent consequence force our doctrine to it (as out of doubt you cannot) why then do you so shamefully slander us? we never so much as thought of any such matter. Nay, all that we have hitherto taught is quit contrary They which persuade you & others such things of us, they lie as wickedly & as impudently as the devil. Away then with these monstrous forgeries. It is (good Sir) the express word of God, that they which with an earnest and thankful mind in true repentance embrace the benefit of Christ offered in the Gospel, should certainly persuade themselves that they are in favour with God through Christ, and m●st assured heirs of 〈◊〉 life, and that not for works either done by themselves or fore seen by God, that by the meet and free mercy of God, whereby he hath vouchsafed from all eternity to make choice of them before others, which except he had done, they had surely perished in the blindness and impiety with others. We make the word of God the mayor of our syllogism; the testimony of conscience, that we believe and repent, the minor: in this manner: He that believeth in the son hath eternal life, But I believe in the son: hence we draw this conclusion, which was in question Ergo I have eternal life. Now I pray tell me; is this to lead you from the word, or to judge of the grace of God and our salvation otherwise then out of the word? Truly if yourself will judge otherwise, you shall perish everlastingely.  
You add farther, 
Answer to the instance of Paul.  that we wrest and corrupt the text of Paul, and search too curiously into the secrets of God. And yet you neither do, nor can allege any example; but in steed of proofs you pester us with a few scurrile declamatory terms. 
Rom. 11. 33.  If we did move such questions, why God hath rather chosen one man then another, Peter then Iu●as, to eternal life? whether others be also elected? What is the number of the elect? etc. Then had you 〈◊〉 son to revile us. For these are that unsearchable depth whereof Paul speaketh, and the knowledge of them is no way necessary to our salvation. 〈◊〉 the chief cause of our salvation is Gods free election, that this election is sure and immurable, that it is made known unto us by such effects as we find in ourselves, namely stirred up by faith, repentance, and hearing the word of God, these are things whereof God would not have us ignorant, but hath in his word a thousand times repeated, for his glory and out comfort. Wherefore your acclamations concern us nothing, howsoever you please yourself in them.  
Secondly: you cannot abstain from the stale & dry droste of the Manichees and Stoics, for want of better weapons to offend us. We for our parts detest that dotage of the Stoics touching necessity inhaerent in things themselves, 
Dotage of the Stoics & Manichees falsely objected.  which should bind and subject to itself God and all things beside. chose we maintain that God is the most free and chief ruler of all things, which doth all things according to his good pleasure, whose hand no man can withdraw, which is eternal, immutable, ever the same. Why do you under the name of fatal laws deride his most excellent, wise, free, and immutable decree? A man might well laugh at the folly of these toys, but for that blasphemous impiety which you add, that no Christian can endure to laugh at, but rather be vehemently therewithal offended. Do you think it absurd, that all things which are and ever shall be, were before the fall known unto God, & by him decreed? Then belike you laugh at Paul, saying that before the foundation of the world grace was given us in Christ, 
Eph. 1. 4.  and at Saint james saying, 
2. Tim. ●. 9  that God's 〈◊〉 are known unto him from the beginning▪ 
Act. 15. 18.  that is fromal eternity. But is it possible that you having been so long conversant in Philosophy & Divinity, should in your fancy frame unto us a mutable God▪ Truly if you speak seriousely, I except against your wisdom, if you jest friendly, I must prejudice your modesty. Do you think that God was mutable, in threatening, but sp●ring the Ninevites? He had determined to spare them, as well before as after his threats. But (you will say) why then did he threaten them? for this very cause, that by threatening he might convert, and having converted, might save them. Therefore God was not diverse, or altered his purpose● for even when he threatened them, he understood this condition, except they repented▪ and this repentance he did before all eternity purpose by threatening to work in their minds.  
Besides, you object unto us a greivouse crime, in saying we overthrow & take away Disciplies, prayer, magistrates, and laws. Not to fast (I pray) for breaking your shins. If whatsoever God hath decreed shall come to pass, as without doubt immutably, and necessarily it must, discipline (say you) prayer, magistrates, and laws are to no purpose▪ it were true, if he had decreed without them that his decrees should come to pass. But if by these means he would save some, restrain others, and make a third sort inexcusable, and hath therefore commanded to use them, that by this commandment he might the rather move us to make use of them, and by this means attain the good he hath decreed unto us, than who a● you that presume to be a reformer of gods counsels, and mutter that he hath decreed, ordained and commanded things vain and to no purpurpose? God hath decreed to make da●e to morrow; will you therefore conclude that the sun riseth in vain? Because God every year bringeth corn from out the earth, will you therefore conclude that the benefit of heaven and husbandry might be taken away? what school ever taught you f●om admitting the first cause to conclude a remove of second causes? when God decreed the end, he likewise ordained & decreed means unto that end, & gave us charge to use them: if we use them, it is at his pleasure; if not, by his judgement & our fault it is at our own peril.  
Your objection of Manichae in blasphemy toucheth not us but S. Paul, one unspotted with that heresy. All are created good by one good God, by his most just permission they fell corrupting & turning away themselves from God. Out of this perished heap he elected & reprobated from all eternity whom he would. Manes acknowledgeth none of all this. It is therefore a damnable slander to say that GOD did reprobate any, contrary to those sayings, GOD will not the death any, but that all men should be saved. He would not that any should perish, but all be saved in respect of his goodness and l●ue towards his creatures (which will not suffer him to rejoice in the destruction of his handywoorke) as may appear by commanding, calling, and inviting to repentance: although the force and efficacy hereof prevail not in all. For in his word he hath often said, that he rejoiceth in no man's death, as it is death, destruction, and torment, but calleth & inviteth all men unto himself, though not all after one sort. But that he would effect or bring to pass that all without exception should obey and be saved, he not only said it nowhere, but in many places expressly said the contrary. So that the Scripture is not contrary to itself, teaching that God rejoiceth in the salvation of all, and yet hath left some to reprobation.  
Thirdly, 
Enthusiasms or Revelations falsely objected.  I think that distrusting the weight of your arguments, you meant to carry it away with multitude, and did therefore use the same argument both in first and also in the third place: unless perhaps you will rather have it an amplification taken from the name of Enthusiastes, that you may not be thought to have omitted this ornament. But go to, what agreement between us and them? you say, that neglecting the word, we expect ravishments of the mind from the body; but in which of our wrighters have you heard or red any such thing? this is spoken of us with as little modesty, as that before, when you said we departed from the revealed will of God. We say that God doth work in us faith, and our conversion; but by his word after his ordinary manner of working, where unto he hath bound us, reserving to himself liberty of working extraordinarily when soever he will, as also of moving by his word, whom, when, and how far it pleaseth him.  
As inconsiderately you add (and I know not whether against your conscience, 
The will of man is not ●●le.  having been so long an auditor of our profession) that according to our doctrine the will of a man doth nothing. In both arguments again you dispute from admitting the first cause to the excluding of the second. The will of man is an agent, but being before moved, acted, inclined, softened and renewed by God through his word: I mean not forced, as a stone, or a block, but allured and invited by some object offered to the mind. The will of Paul was God's work, in that he would do those things which the Lord would. It was God's judgement and the jews offence, that they would not be gathered to gather by Christ. It is in vain that grace goeth before, unless it do effect the accompanying of our will. What say you then of like manner of working? why rather hearken you not to that doctor of the church which saith It is God which worketh in us both to will and perform. 
Phil. 22.  I will now tell you a great matter, but very true. We can in no wise maintain the purity of the article of free and certain justification, against that sort of merit which the Papists term meritum congrui, except that impious devise of God's general grace, leaving the acceptance, use, or refusal of itself in our own power, be condemned, & the eternal & immutable love of God towards his elect be freed from obscurity & sophisms.  
fourthly, you would seem to do a thing ordinary extraordinarily, 
God is not the cause of sin.  placing the strength of your arguments in the main battle, filling your forward and rearward with pioneers and base hang bies, contrary to that custom which you know to be observed and commanded by Rhetoricians in their schools. Your chief argument is this, which you set forth to the utmost. If God have decreed to give over some to blindness, sin, & death▪ then God by this means is made the cause of sin. But this is easily answered. First here again I find your want of common ingenuity, whereas you say that these are the words of many of our wrighters, that God doth effectually work sin in the reprobate. You talk of many, but do (& I am persuaded cannot) produce one. For we from our hearts detest this opinion, as infinite testimonies of our writers will easily prove.  
But you will say it followeth upon our doctrine. For he which decreed to suffer men to fin, is the author of sin. See what an argument you have made, which (if it be turned the other way) is enough to confute you in your own conceit. For he which permitteth sin, not being bound to hinder any man from sinning, having besides authority and right to punish with forsaking and casting of to eternal torments, he is neither author nor favourer, but sufferer and judge of sin. But in this sort GOD permitteth sin: therefore God is not any way the author of sin. If you proceed and urge; but that privation or withdrawing of grace which he inflicteth instead of a punishment, is sin; you commit a fallacy of accident. For the punishment of itself, as it is inflicted by God, is most just; by accident, as being plucked by men on their own heads by the first sin of Adam, and the rest ensuing, so it is sin. Your argument had carried more colour, if from God's providence you had concluded this effecting of sin: although in deed it had been but the same fallacy For God did most effectually and vehemently will the crucifying of his son by them, who afterwards executed it: yet did he not will, but suffer their murder (which he afterwards horribly punished) to concur with his most just, most holy, and (beyond all others) most admirable and glorious work, which by them he performed. He would the wars of Nabuchadnezar, but hated his wickedness. His will it was that Absalon should war against his Father David, and defile his wives, but these things in respect of GOD'S will, were most just punishments upon David, but as Absalon did them, only to usurp the kingdom and oppress his Father, not having therein any commandment of God to follow, so they were treason, & incest. This wickedness of Absolo● by accident concurreth with God's judgement, which he executeth by him. As much you shall prevail if you say that God is then made the author of sin, when as men forlorn and forsaken by him cannot choose but sin. For you accuse the scripture, and God himself, often saying as much as this, but without danger of such blasphemy. Because mankind of their own free will did in Paradise pull on themselves this necessity of sinning.  
Fifth, 
〈◊〉 no doctrine of r●●son but of the gospel.  you tell us this is a doctrine of the law. What then? is it therefore false? is not the law as true as the Gospel? furthermore, you say it is drawn from reason itself. You had need be more eagle-sighted in Plato & Aristotle his books, than I and all men beside have been, which could never find it there. But in a word, know that it is learned out of the hidden mysteries of the gospel. Do you think that Paul's intent was in the 9 10. 11. and 12. to the Romans, and 1. to the Ethesians to preach the Law? I do not think you believe it. And what doth nearer concern the very m●rrow of the Gospel, than the eternal, free, and immutable love of God towards his elect, which Christ s●ith was the cause why he● gave his only begotten son for us, much more saved us everlastingly, being once engrafted into him through faith, and finished in us the work which he had begun? I know not what may concern the gospel if these things do not. It may suffice again to admonish you (as before) of main●taining the purity of our article of justification. But those words of yours, (O bow that exclamation troubled me, TO WHOM DOTH GOD OWE ANY THINGS) filled 〈◊〉 partly with admiration, partly with indignation & grief. I was out of patience when I read them. Surely either you have been little conversant in reading holy scriptures, or to much possessed with affection & prejudice, when you so saucily condemn the words of scripture. Is it not the exclamation of Paul, Rom. 11. 35. Who hath first given unto the Lord, that he may recompense him? Truly nothing more comforteth me, than this unspeakable love of God towards me, that oweing no more to me then to judas or Cain, yet for all that, of an enemy he hath made me a son, by the death of his only begotten. For that which you aleadg of Gods binding himself unto us by promise, is nothing at all to the purpose. What then (I pray) will you pretend, before the applying of this promise? To whom doth this promise bind God, but unto him that embraceth it by faith? But who embraceth or receiveth it besides those, on whom God vouchsafeth to bestow this benefit? he obligeth himself to as many as believe, and this very obligation proceedeth of his free goodness. But where (●el me) where in scripture do you read, that God bindeth himself by any promise to give faith & repentance unto all? this you will never be able to show us. Leave then to be troubled with the words of Christ proceeding from a most inward feeling of piety & true humility before God, neither dream that by them Papistical doubts are confirmed, whereas rather in deed without them the certainty of faith cannot consist.  
sixtly: they should long since have been ashamed of the argument they bring for universal promises. 
The promises are universal unto those that believe.  For themselves are faulty in that which they object unto us. You answer the argument, and yet use it. If this universal promise did pertain to all men, what a confusion of impiety & absurdity would follow? But if it must be restained unto those that believe (as indeed it must) we also maintain this universal truth and comfort, having learned out of God's word, that all and they alone which believe be heirs of eternal life, and so received into favour by God, that they shall for ever all continue thenn, and not one perish, according to those scriptures: No man shall take away my she●pe from me: Of that which my father hath given me I will not lose &c: 
Ioh 10. 28. &. 6. 39  That, if it were possible, the very elect should be seduced. Whom he hath chosen, 
Ma●. 24.  them he hath called, justified, & glorified. This is the conclusion of Christian faith and consolation, 
24 Rom. 8. 30.  and this article is placed in the end of the creed, that we might believe eternal life, and with the Apostle sing● that triumphant song, who shall separate the elect, etc. They on the other side do openly and greevousely wrong the majesty of God, whilst they imagine his love to be mutable as the love of man: as for the goldy, them they deprive of their comfort, they weaken, disgrace, and vilify the force, use, and comfort of universal promises, whilst they feign, that some truly believing may finally fall aware & perish: that they which are new in favour with God were not so from all eternity, nor shall be everlastingly: which being most absurd, it followeth necessarily, that because they will not be certain of God's future and eternal grace, therefore they can not be certain of the grace present. The scripture teacheth, that as many as believe are to be sa●ed: they oppose the contradictory, that s●me which believe are not to be saved. Where is now your comfort, by which you may include yourself in the universal fall? These are those secret sleights of the● devil, which must be observed & avoided.  
Augustine's exposition upon Paul's Epistle to Timothy, 
1. Tim 2. 4.  of all sorts of men, 
God will have all men saved.  fitteth that place properly as may appear by the drift and words of Saint Paul. But to the contentious I use to yield thus far, that it is spoken of all particular men, according to the effect towards all, & vocation, but not according to efficacy. As for our wrighters, none of them would endure, much less desire that an indefinite might be substituted in place of an universal.  
Your coockow song of contradictory wills, is broken of by an answer of universals. 
In God are not contradictories wills.  For there is no contradiction in this; God will that all which believe should be saved, and that none which believe not should be saved. Again, you do ill to confound the commandment pertaining to all men (that all should come unto Christ) with the promise: for Christ will ease, not all men, but all which come unto him. And therefore as the excludeth none, no not the reprobate, & such as perish, from the commandment: so likewise he excludeth from the promise none which come unto him, that is, which believe in him.  
At odious is your exprobration of respect of persons. 
God is no respecter of persons.  That may be committed when a thing is given of debt or duty, 
Rom. 10. 12.  not when it is given of free mercy, as God giveth. He is rich to all, yet not giving the same gifts and benefits to all, because in his most spacious palace he will have variety of furniture. But whereas the Apostle in this place speaketh principally of eternal riches, you spitefully omit what he addeth: Calling upon him.  
Will you know upon what ground we acknowledge two sorts of election? 
Two, nay three sorts of election in scripture  I will show you three sorts in scripture. First God chose the people of Israel to be his church. Secondly Christ chose the twelve Apostles, to spread the Gospel abroad in the world, thirdly he chose not all of either of these to eternal life, because amongst the Israelits many were called, but few chosen, amongst the Apostles one was a Devil. But he knew whom he had chosen, I mean to eternal life, and not only to the Apostleship, whereunto also he chose judas. So there are three sorts of vocation or calling: first to the visible church, 
Three sorts of vocation.  whereof it is said many are called: secondly to the church of Saints, which calling is internal and effectual, which Paul nameth according unto his purpose, uz. of saving those which are called: thirdly, to some certain charge or duty in this life, so my vocation is to labour in this school.  
The will of God, 
Voluntas signi & be●● placi●i.  named will of revelation and good-pleasure the Schoolmen have well distinguished, not as contrary, or two wills but one will, and that partly manifested and partly concealed, partly proving and partly efficient, which are things agreeable to the nature of God.  
Eightly you conclude with a gross and pestilent cavil, 
The doctrines of perseverance doth not m●ke v●presumptuous, but believe eternal life.  that the doctrine of final perseverance maketh men presumptuous, but do you call it presumption to believe eternal life? You deal too contumeliously with the holy spirit and too heinous is this ingratitude for so great a benefi● which God through Christ in this life bestowed on us, namely the certainty of our salvation, purchased for us by Christ, which is the sum and foundation of our comfort and religion. For what comfort were it to know, 
Col 3. 3.  that indeed Christ did ones purchase salvation for us, 
1. Pet. 1. 5.  but every moment it is a thousand ways subject to be lost? we must therefore know, that our life is with Christ in God, and there as safely kept, as is the life of Christ himself reigning in heaven. This is a thousand times said in scripture. Read Melancthon upon the 7. ca of Mat. in the place above cited. Read the 5. and 8. chapt. to the Rom. I see you do not put difference between security of the spirit & of the flesh, and that you stagger even in the very grounds of Christianity, if in heart you maintain this tedious opinions. If it be so, I am very sorry for you, and do exhort you to read the scriptures diligently. 
The elect may lose the spirit of God, out not wholly no● finally.   
That also is a mere cavil, that we should say, the elect cannot forego the holy spirit. Nay they often lose many gi●es of the same spirit, but recover them again by repentance. For they do not quite revolt from God, and become professed enemies of the truth, that is, they sin not against the holy Ghost, nor so fall, that finally they persevere in their errors against the foundation, and in their sins against conscience. Neither doth this comfort make men secure, because it concerneth them only, which have a purpose to beware of falling, abhor nothing more than offending God. there is therefore a manifest contradiction in that devilish scoff of the wicked, which say, If I be elected, I will do what pleaseth me, because it shall not hurt me. For God will have us be sure that we are elected, but this we can not do without faith and repentance. All things work for the best, true, unto them that love God: There is no condemnation to them which walk according to the spirit●. These two joined together exclude security, & stir us up to cheerfulness and alacrity to run our race, according to the commandment, make your election certain. On the other side they sleep securely in their sins, which dream that it is in their own hands to take and lay aside repentance whensoever and as often as they list, and play with GOD at their pleasure. But (say you) I would fain shift of this trial, whereunto the certainty of salvation doth call. That is it the Devil would have.  
Those sayings, Matthew the two and twentieth and tenth, He which continueth to the end & c? Revelations the second and tenth, To him, that overcometh I will give a crown etc. Do not derogate from the certainty of salvation, but are exhortations whereby God upholdeth us in that certainty, stirring up in us a desire of godliness, and hatred of sin.  
The like slander it is, when you say that we teach men to judge of election a priore or by the cause. Either maliciously they dissemble our opinion, or else they understand neither themselves nor us. We judge by the effect, that is by faith and repentance, of the cause, that is of election. But to judge thus is to judge a posteriors, that is by the effect. That we ought not to determine of any before the end of his life whether he shall be saved or no; if you mean it of others you say well, if of ourselves, or of every man's own conscience and certainty in himself, it is a detestable, wicked, devilish, and blasphemous sayings, overthrowing the whole foundation, and groundwork of salvation. He that taught you this, taught you a doctrine of devils, though he were an angel from heaven. But I will tell you an other lesson, except you be certain before the end of this life whether you shall be heir of eternal life, you shall never so be after this life. For faith in this ve●●e certainty, which is the beginning of eternal life, this all must have in this life, which look for that other life. If you have thought on the nature and definition of hope, that it is a sure and certain expectation of eternal life, you should have found no such thing there. My heart doth stand on end to think of your blasphemy. I would not for an hundred thousand worlds be so separated from Christ, as to be uncertain whether I were his or Noah. These are heathenish blasphemes, the very entrance of hell. Wherefore you do well to confirm it with testimonies of the heathen: for these things refer wide of the word of God. Why do you so corrupt the words of scripture, wresting them from a ●onne. like to a servile fear? what mystere, what blindness is it for a man to boast of universal promises, and not to sift himself, and try whether he be of their number, of whom the promises speak▪ This is in deed to bring in amongst men carnal security, and a shadow of faith, which in the conflict driveth us headlong into desperation. I do not th●nke Luther & Melancthon taught any man so to babble and foam out these universal promises. But the carrier calls for my letters, and I have to my great pains spent the whole night in wrighting these lines. Farewell. Let me entreat you to provoke me no more with such disputations.  
Farewell heartily, this 2 of september 1573.   

OF THE CAUSE OF SIN part of a letter of Vrsinus to his friend, concerning the cause of sin.  
ONe terrible bugbear they have, of the cause of sin, all the rest is foolish, and not worthy the aunswearing. But even that also is a childish fallacy of accident. For by accident, that is, through defect, fault, and error of the will of the Devil or man, sin cometh to be that work, which God by will (most just & most agreeable to his nature & the Law) will have done, permitting in the mean time the sins of the creature, that is, not so correcting & directing it, that it may do justly together with God doing justly: or else while he doth not enlighten it with the knowledge of his will, or doth not so turn it by his spirit, that it may do that which it doth, for obedience sake to the revealed will of God. So that God ever doth well, both by those that are good, and also by those that are evil. But the creature doth well together with God, in that goodness wherein it is created, preserved, or thereunto again restored by God. The good therefore which it doth is the work of God, which himself doth will and effect; the evil which it doth is from itself. Now this evil is not done, but permitted by God, whiles he doth not cause the will of the creature to become good, and to do good together with God doing good. For the same work in respect of diverse causes is both good & evil, mutable & immutable, contingent & free, as the causes themselves are diverse which concu●●e in producing thereof. He which sees not this, sees nothing. But if I can I will one day answer you in few words. For whether I can or no, & when I can I do not yet know, besides that it is tedious to me to handle these stale sophisms. Learn in secret, & when your thoughts are at leisure, meditate on this: that every man may trouble a true, but God alone can quiet it. If you would not cry roast-meat, you might have fared much better.  
March. 10. An. 1573.   

THAT PROVIDENCE DOTH NOT DEROGATE FROM PRAYER.  
Part of an other letter to the same friend; wherein is debated this question, Whether the doctrine of Providence do derogate from prayer.  
THe godly exercise of prayer well agreeth with the doctrine of Providence; and is confirmed & established thereby. For whosoever beggeth at God's hands with an upright heart things necessary to salvation, the same is verily persuaded, that he forth with receiveth them. The contrary opinion shaketh & rooteth up our faith & confidence in God, and suffereth us not steadfastly to believe the last Article of the Creed. But prayer when it sueth for things on which salvation dependeth not, patiently & humbly submitteth itself unto God's will, not desiring to obtain any other thing then that which GOD in his secret counsel hath decreed best, and most profitable for us. Nothing more slacketh our obedience in this point; nothing more disturbeth our comfort and quiet of mind herein, than that errant contingency whereby the Academics & Epicures bear the world In hand that the events of things are not governed and determined by God's divine counsel. Recall to mind that distinction of things to be prayed for, often taught, and daily repeated unto children by our countryman Philip Melancthon, and this whole controversy of prayer shallbe cleared and put out of doubt. Herewith meeteth our opinion, but the contrary opinion swarveth wholly from it; so that truth well suiteth with truth, but falsehood agreeth neither with truth, nor falsehood. The sum of all is; you must ground your confidence on God, and crave all good things of him, and be thankful unto him for the same no otherwise than as if all things proceeded from him without any your endeavour; and yet must you perform your duty with as great diligence and industry, as if you were able to procure and gain all things of yourself, and by yourself without him Whosoever directeth not the whole doctrine and disputation of Providence and Election unto this end, he waxeth vain in his curiosity, & entangleth himself in many snares, which himself layeth for himself. On whomsoever God hath decreed to heap his blessings, to them he hath appointed the spirit of prayer. If then he hath given thee a desire to pray, assure thyself this gift is not in vain, but thou shalt always be heard according to Gods own promise. This is the Consequent thou oughtest to deduce and gather on good ground & infallible conclusion out of that precedent benefit. Seest thou then the contrary of this thy fear? For nothing less impeacheth, nothing more confirmeth the desire, custom, and consolation of prayer than the doctrine of Providence. I much marvel that you yet still dream of the ghosts & spirits of particular men. How often have you heard and read the contrary to be true, howsoever the miserable Sophists of our time groping in the thick darkness of their Academical blockishness cavil hereat. For without the doctrine of Election and certainty of salvation the universality of promised grace which appertaineth to all the faithful, and to them alone, can neither stand or be maintained, nor applied to the comfort and use of the godly. How often hath it been reiterated unto you, that you must judge of Election a posteriors from the subsequent signs & effects it causeth. For you must repute and judge yourself elected by that measure of faith which is required in the elect. Yea this is true & lively faith, for a man to believe that he is elect unto eternal life for Christ's sake. Search then & sift thine own conscience whether there be found in thee faith, repentance, and & unfeigned desire of the grace and favour of God: & then pronounce thyself one of Gods elect, all curious disputations set apart. I protest before God that I● see not by what means I could have stood steadfast in many my private grievances, had I not held this one comfort impregnable. No man shall take my sheep out of my hands etc. What are all other comforts if this be not at hand with us, 
joh. 10.  that all things, good and evil befall us not casually, but by the eternal decree & purpose of God work for our salvation. 9 jun. 1575.   

A PREFACE OF AN ORATION pronounced on Easter even by a certain student of Divinity in the famous University of Heidelberge touching this question.  
To whom the benefit of the Death and Resurrection of Christ appertaineth: and how Christ died for all men.  
COncerning the story & benefit of our lords Resurrection I suppose I have hitherto sufficiently treated: 
You may refer this discourse 〈◊〉 to the fift question on that Article of the Creed He died.  It followeth that I proceed unto the last point proposed, I mean, to whom this benefit appertaineth. Wherefore directing our course as it were by the lodestar of scripture we pronounce by virtue and authority thereof that so precious & inestimable a benefit belongeth unto all the faithful, and to them alone; and we exclude the wicked & unbelievers, as long as they remain such, from having any interest therein. For all the faithful, & they alone have a taste of the sweetness of those fruits (suppose, 
The fruits of Christ's Resurrection belong to all the faithful & to them alone.  free justification before God, a quickening from the death of sin and of the body, & lastly immortal life and glory) these heavenly blessings, I say, all the faithful and they alone partake and enjoy; because they all, & they alone apply them unto themselves through faith. For these are they who hear Christ's words, who believe, & have eternal life, 
joh. 3. 36. & 5. 24.  and come not into condemnation. These are they who are justified by faith, are reconciled unto God, 
Rom. 5. 1.  and have peace with him through our Lord jesus Christ. 
1. Pet. 1. 3.  These are they who being regenerate by the holy Ghost are raised with Christ unto newenes of life, 
Act. 15. 9  whose hearts are purified by faith, 
1. Thess. 4. 14.  Finally these are they which sleep in jesus whom one day God will bring with him having raised them from the dead, 
1. Cor. 10. 5  that they may enjoy for ever the glory of his heavenly kingdom. Now the wicked being utterly void and destitute of faith which justifieth, how should they, I pray you, partake in any of these blessings, 
Heb. 11. 6.  with whom God is not pleased, (for without faith it is impossible to please God) who belong not unto Christ, neither are heirs of the kingdom, who neither have title nor right In Christ jesus, nor To Christ jesus (as the lawyers use to speak) how should Christ appertain unto them? How should the benefits be extended unto them? Nay rather all these are by the mouth of the son of God himself far removed & debarred these tteasures, and are adjudged unto eternal malediction & everlasting death. For thus saith he in the Gospel; 
joh. 3. 18. 36  He that believeth not, is condemned already, 
Rom. 8. 9  & the wrath of God abideth on him. And Paul testifieth If any man hath not the spirit of Christ, the sane is not his; which place of the apostle I suppose to be very pertinent to this present purpose. For if the unfaithful belong not unto Christ, neither are they of Christ; it may sound be argued, & well concluded by the logicians rule of Relatives that Christ with his benefits pertaineth not unto them: and as they are not Christ's: so neither is Christ theirs. For how, I pray, should Christ pertain unto them, whom one day at the last judgement he shall pronounce before all the world aliens and strangers from him, his benefits, and his kingdom: of whom he shall testify that he never knew them: lastly, whom he shall cast, as being the cursed workers of iniquity, into hell fire.  
Yea but, 
Chriist died for all men.  say you, Christ died for the sins of all▪ Therefore he rose again for the justification of all. The answer hereunto is twofold, either of which is true and sóund. 
All that believe.  First, as often as the Gospel extendeth the fruit of Christ's merits and benefits unto all, it must be understood (as saith Saint Ambrose) of the whole number of the faithful and elect. For this is the usual and common voice found every where throughout the whole course of the gospel: He which believeth shall be saved, and cometh not into judgement. He which believeth not, shall be damned, and is judged already, and the wrath of God abideth on him. Wherefore the Gospel dispossesseth all unbelievers of Christ's benefits, not only by a flat exclusion, but also by positive virtue of that condition of faith and repentance, by which he promiseth expressly or covertly his benefits unto men, & which it appeareth is never found in the reprobate, that is, such as do persist, and will still persist in their impiety. Christ therefore is thus said to be dead for all: that is, for all the faithful and elect; for whom alone he also prayed, and in whom alone he findeth the end and fruit of his death. But to extend the benefits of Christ's death unto infidels, & reprobates, 
joh. 17. 9  for whom he never prayed, whom he never knew, or took for his own, 
Mat. 7. 23.  and on whom the wrath of God abideth for ever; 
joh. 3. 36.  what else is this but against his express commandment to give holy things unto dogs, 
Mat. 7. 6.  and cast pearls before swine. This answer may be strongly maintained by the authority of holy scripture, and testimonies of sound fathers and is much available unto Christian consolation. 
For the unbelievers. only in respect of the sufficiency of the price which he paid.  Howbeit there is an other answer no less true, wherewith we may satisfy the most contentious wranglers; that Christ died for all men absolutely and without exception to wit, if you respect the sufficiency of the merit, and the price which he paid. It is out of all doubt and controversy that the death of the Son of God is of such weight & worth that it may serve to purge and cleanse the sins not of one world only, but thousands of worlds; if at least all m●● would apprehend by faith this salve of sin. But the question concerneth the efficacy and participation itself of the fruits which we mainly deny to be common to the believing, and unbelieving, or to be generally promised or given in the 〈…〉; and we hold it no sound doctrine to 〈…〉 in this respect Christ died alike for all 〈…〉 and reprobate.  
But here some men possessed with an 〈…〉, as if the Church had not other controve●●● 〈◊〉 ●nough, spew out on us their stinking 〈…〉 open mouth, taking it grievously, that 〈…〉 not those heavenly treasures and jewels equally to the godly, and ungodly; to the faithful, and unfaithful; to the elect, and reprobate; to Christ's members, and the devils vassals; to the sheep, & to the swine. They make loud out cries on us for denying that Christ died for al. They say this our assertion is tainted with a more odious blasphemy than any of the Saracens, Turks, and Pagans; and that by it Christian Religion is clean overthrown.  
It is not my purpose to encounter with these monsters of men, only I must needs touch the slander they fasten on us. For what slander is there, if this be none. When we distinguish the worth of the merue from the efficacy and participating of the benefits, and restrain according to Scripture and the judgement of the soundest Fathers this participation to the whole number of the faithful alone gathered from amongst the jews & Gentiles; do we then deny that Christ died for all?  
But that the truth of this controversy may the more appear, 
Why we must distinguish between sufficienc● and the efficacy of Christ's satisfaction.  and these busy heads, if it be possible, may by some satisfaction on our part be set at rest, let us in brief set down the force of our main reasons whereon we ground this our distinction.  
And first the holy Scripture itself teacheth us plainly this kind of distinction, and forceth us thereunto For you shall find it in scripture sometimes absolutely spoken that Christ tasted of death for all men: 
Heb. 29.  that he gave himself a ransom for all men: 
1. Tim. 2. 6.  that he is the reconciliation for the sins of the whole world. 
1. joh. 2. 2.  Again you shall read that Christ prayed, 
joh. 17▪ 9  not nor sanctified himself, 
joh. 10. 15.  that is, offered up himself for the world, 
Mat 20. 28.  but for the elect which were given him: 
Isai. 53. 11.  That he laid down his life for his sheep. that he gave his life for the ransom of many: 
Mat. 26. 28.  that by his knowledge: he justifieth many: 
Rom. 8. 9  that he shed his blood for many: that the world cannot receive the holy spirit, because it seeth him not, neither knoweth him: and because it hath not the spirit, therefore it is not CHRIST'S. These places carry some show of contrariety, were it not that the former are understood by us of the sufficiency of satisfaction, and the latter of the efficacy and working virtue thereof.  
Furthermore other places occur which seem to impart unto the wicked the benefit of redemption; 
2. Pet. 2. 1.  as when Peter saith that they deny even the Lord which hath bought them▪ 
2. Pet. 1. 9  that they were purged from their old sins. And Paul also saith, that they were sanctified with the blood of the Testament: 
Heb. 10. 29.  all which the Scripture else where enforceth us to interpret either of the vain glorying of Hypocrites of their redemption and sanctification: or else to understand then no otherwise then of the extent and sufficiency of Christ's satisfaction: whereas it simply excludeth the unfaithful and unrepentant from the benefit of Redemption, and constantly avereth that they are yet held captives in the snares of Devil, 
2 Tim. 2. 26.  that they are overswayed by him and carried headlong to work wickedness; that the wrath of God abide. hon them (he saith, is abideth, not it returneth, as if it had at any time relinquished them) last that Christ never knew them much less redeemed them.  
Now if I were purposed to produce the opinions of Fathers, 
The Authority of Fathers and Schoolmen.  and the sounder Schoolmen who thus interpret the Scripture with us, I should lead you into a large field of discourse. Notwithstanding it is not unfitting my purpose to cite at the least some few of them for confirmation.  
Let us here Cyrill thus reconciling those words of Christ, 
Cyrill. in Ioh li. 11. cap. 19  I pray not for the world with that saying of john. He is a propitiation for the sins of the whole world. john (saith he) seemeth to dissent from us Saviour. For our Saviour here refuseth to pray for the world; but john affirmeth that he is the propitiation and reconciliation not for our sins only, but for the sins of the whole world: But the blessed Evangelist S. john because he was a jew, lest the Lord should seem to be an advocate with his father for the jews only, & not for other nations, which as soon as they were called obeyed, of necessary added for the whole world. But the Lord jesus separating you from them which are none of his, saith, I pray for them a love who keep my sayings, and have taken my yoke. For whose mediator and high Priest he is, he doth for good cause impart unto them alone the benefit of his mediation. Hitherto Cyrill.  
Let us hear Prosper also in this answer to Vicentius objections clearly distinguishing on this manner. 
Look August. Tom. 7.  As far forth (saith he in his answer to the first objection) as you respect the greatness and power of the price, Or as you respect the our whole cause of mankind, so the blood of Christ is the redemption of the whole world: but they who pass the time of their life here without faith and without the Sacrament of regeneration, they have no part in this redemption. Whereas then in regard of the one whole cause of mankind truly undertaken by our Lord jesus Christ all are well said to be redeemed, & yet all are not freed from captivity; without doubt the appropriation of redemption is theirs out of whom the prince of this world is cast & dislodged: and are now no longer ●ims of the devil, but members of Christ: whose death was not so communicated unto all mankind, that it should effect the Redemption of these who were not to be regenerated and renewed in the spirit: but so, as that, that which was by one example performed in behalf of all, might by the Sacrament be confirmed in some particulars. For the potion of immortality being a confect of our infirmity and God's truth, is of force in itself to profit all, but if it be not drenke it salveth not.  
The same Prosper making answer to the demands of the Frenchmen in plain terms alloweth of this phrase, 
Cap. 9  Christ died for the faithful alone, 
joh. 11. 51. 52.  which these men condemn as smelling of turcism: his words are these; Whereas then our saviour is rightly said. To have been crucified for the redemption of the whole world in regard of the true and real taking unto him man's nature, and in regard of the common loss we sustained in the person of the first man Adam: yet he may well be said to be crucified only for those to whom his death was available. For the evangelist saith that jesus should die for the nation, and not for the nation only, but that he should also gather together in one the children of God which were scattered Thus far Prosper.  
Gregory saith; 
On Ezech. lib. 1. hom. cap 2. Inn. li. 2. ca 21. Mist. miss.  The author of life gave himself over unto death for the life of the Elect. Innocentius. 3. who lived a bont the 1200 year of our Lord thus writeth; The blood of Christ was shed FOR THE PREDESTINATE ALONE as touching the efficacy thereof. For the shedding of the righteous blood for the unrighteous was of so rich a price, that if the whole world would believe in their Redeemer, the snares of the Devil should take bold of none.  
Bernard saith; 
Serm. 10. de 9 vers. in Psal. 91.  Christ according to the fullness of time indeed died for the wicked, but according to God's decree of Predestination for his brethren and friends.  
Thomas on the 5. of the Apoc. writteh on this manner. Of the redemption purchased by the passion of Christ we may speak in a double sense & signification, either respecting the sufficiency thereof; & so his passion redeemed all, because as concerning himself he delivered all For his passion is sufficient to serve & redeem all, yea if there were a thousand worlds as saith Anselm in his 2. book and 14. Chapter Cur Deus homo &c: or else we speak thereof respecting the efficacy, & in this sense he redeemed not all by his passion, because all cleave not fast unto the Redeemer, and therefore feel not nor perceive the virtue of redemption.  
The same author again saleth; 
Serm. de verit. may. 26 Quaest. 7.  The merit of Christ as concerning the sufficiency thereof equally belongeth unto all, but not concerning the efficacy which happeneth partly by reason of free-will, & partly by reason of God's election, by whom the effects and fruits of Christ's merits are mercifully bestowed on some; and by the just judgement of God are withheld from other some.  
Lambard in his third book Distinct. 22. ca Christ offered himself up to God the Trinity for almen as touching the sufficiency of the price paid: but for the elect alone, as touching the efficacy; because he wrought salvation only for the Predestinate. What should I say more, where as these present proofs declare sufficiently that this interpretation of holy Scripture is not upstart or profane, but of ancient received in the Church, and grounded on evident truth. One only place of Peter Galatine a Monk indeed, but yet a learned Divine and skilful in the Hebrew I intent to allege, that these clamorous punies & novices in divinity may better see how that whatsoever is either unknown unto them, or standeth not with their monstrous inventions is not presently newfangled & heathenish. Thus therefore he well & truly commenteth on these words of Esay, 
Isai. 53. 11.  My righteous servant shall justify many etc. Although the passion of Christ ought to be sufficient to wash away the sins of all men, 
De Br●anis Catholic● verit. li. 8. cap. 14.  yet it washed not them all away, but their sins only who should believe in him, & repent. For this cause he saith, And himself bore the sins of many.  
Now omitting authorities let us bring forth the reasons▪ which this upstart Pelagian progeny by their profane & absurd opinion doth especially oppose against us.  
They labour tooth and nail to prove that Christ died for all: why no man denieth it. For this is the voice of Scripture. 
The Ubiquitary Pelagian opinion touching the restoring of all into favour and grace with God by the death of Christ, be they reprobates, or dogs, and swine.  They add hereunto, that he died for all, and every particular man. We deny not simply this their assertion, although we find not where the scripture speaketh on this manner. They farther urge that he died for all and evr●e particular, both elect and reprobate for Cain & David, for judas and Peter, for them which shall be damned in like sort as for them which shallbe saved, without all respect either of their faith or infidelity. This is a hard saying. They run on still, and say he died for all and every of these not only in respect of the sufficiency of his sacrifice and satisfaction, but also in regard of the efficacy of the same. What meaneth this new devise I pray? That forsooth Christ by his death and bloodshedding hath truly and effectually delivered from death, purged from si●, sanctified, reconciled unto God, and restored unto his grace and favour by his death & bloodshedding all and every single man, yea even those who are not saved, but have been eversince Cain, & are at this day, and shall be hereafter damned. This is their abominable sottish opinion, on which they build an other as false and foolish, that forsooth, All the wicked as many as heretofore perished, or at this day perish, or hereafter shall perish; they neither perished, ne perish, nor shall perish, for their sins (whereas they are washed away by the blood of Christ josus) but for unbelief alone. They who are not utterly ignorant of this controversy and question will easily grant that we here coin nothing of our own, nor speak any thing with intent to slander & reproach them: But oh how horrible a sound is this in Christian ears?  
These acquaint and gay Proctors of wicked imps maintain that all ungodly and filthy dogs before & after the death of Christ, 
The falsehood and impiety of the foresaid opinion.  are received into the grace & favour of God. We say first that this is a false & devilish opinion; because it impugneth scripture, which every where maketh open proclamation that the wicked and ungodly as long as they remain destitute of faith and repentance, are not in the grace and favour of God, but are, and continually remain the children of wrath and eternal malediction: neither are they delivered from sin and death, but are held captives and ensnared by the devil, already condemned, and plagued with the heavy wrath of God.  
Secondly, 
The absurdity thereof.  we affirm that this their forgery is most absurd & vain; because it shamefully overthroweth both itself, and main principles of the Christian faith. For let us but propose unto ourselves this Thefis or assertion; All men without exception faithful and unfaithful, before and after the death of Christ are truly & undoubtedly received into grace and favour with God by the blood of Christ; what, trow ye, will be the issue ensuing hereupon? verily a huge heap of absurdities.  
First original sin with the guilt thereof shall by this their position be utterly taken away; and it will prove in their opinion ●n open falsehood to say that all men are borne the children of wrath, because in their judgement all are borne in the favour and grace of God. But herein the Scripture jointly pronounceth on our side that we all are by nature the children of wrath.  
Secondly all the children of Turks, Saracens▪ Cannibals who at excluded from the covenant & Church of God, shall hereby be borne in the grace and favour of God: and by force of Consequence there shall be salvation without the Covenant of God, and without his Church. O those savage and cruel monsters of our age, who shame not to seat the infants of Turks & Infidels borne without the church in the bosom and favour of God: nor dread to pluck unmercifully the poor infants of Christians dying before Baptism out of the bosom of God, and plung them headlong into hell fire. For who knoweth not that they so fond bind the salvation of infants to the Sacrament of Baptism, that they expressly deprive them of everlasting happiness, and violently hale them out of God's grace & favour who die before Baptism, unless they have been assoiled by the prayers either of their parents or friends But if it be true that by baptism they are again received into the favour of God, how then w●l this peremptory disputer maintain that long since all mankind was accepted into the same.  
Thirdly, therefore this their strange conceit bruiseth and quasheth in pieces an other opinion of theirs concerning the infants of the faith ●●ll borne out of grace, assailed by the Devil before Baptism; and damned.  
Fourthly all the wicked which before the death of Christ fell into hell fire, and were again reconciled unto God by the death of ●hrist, & restored into his grace and favour▪ how (if this your 〈◊〉 goeth for truth) how then, I say, fell they thence, who were received into it being dead, whereas they could no more offend through incredulity? wherefore those ungodly persons shall either continued in God's favour, and be saved without faith, or shall, contrary to your position, be cast headlong again from thence without your crime of incredulity.  
fiftly, Incredulity either shall go for no sin; or if it be a sin, than all sins shall not be purged by the death of Christ: or if all be cleansed, at least the sin of incredulity shall be of more force and virtue than the death of Christ. But to say either of these were erroneous & impious: For incredulity not only is itself a sin, but the mother & nurse also of all other offences: & cleaveth fast together with other sins even to the regenerate: howbeit it is purged & forgiven to them by the blood of Christ.  
Sixtly, it is a shameful & gross he to affirm that the wicked are damned not for their ungodly sins, but for their incredulity. As if it were not registered & recorded in Scripture, 
1. Cor. 6. 10  thieves, covetous persons, drunkards and such like shall not inherit the kingdom of God. As if Christ in his final judgement shall not say unto them, depart into hell fire, etc. And as if forsooth incredulity were not the chief of sins. Nay we argue the clea●e contrary, that they are condemned for sin, because they are condemned for incredulity. For tell me what sin is more grievous and he●ous then incredulity. here our Apostata sporteth and toreth over childishly. Incredulity, saith he, is not now considered as it is in itself a sin: but only as it refuseth the means of salvation. For what is it, Sir, to refuse the means of salvation? Is not this a contempt of God? Is it not a most detestable sin & offence? verily incredulity is therefore a sin, because it refuseth salvation with the means thereof.  
Seventhly this their monstrous opinion beareth the wicked in hand that howsoever the truth of the Church doctrine touching original sin, & the guilt of the wicked stand immovable, yet it is at no time inherent in them, nor can truly be attributed unto them. For let us take a Turkish infant, or some barbarous ancient person, who never heard one syllable of the death of Christ, and therefore cannot be said to have despised it through incredulity; now let these disputers tell us at what time they will account these to stand in the grace and favour of God, to be reconciled unto him, justified, and sanctified, whether in their mother's womb, or soon after their birth, whether in their childhood, or in their youth, whether in their perfect age, or in their old years: lastly, whether in their life time, or after death. Nay let them tell us if ever they are admitted into favour, how they fall from it, whereas neither any sin, nor actual incredulity is able to deject them thence. For the latter of these is not incident unto them: and the former are satisfied for by Christ. Whatsoever they here answer, the effect of all will prove that either they will avere that some please God without faith: or that some are cast out of God's sight and favour without actual incredulity; both which are false and impious, and mutually destroy one the other.  
Lastly, what can be spoken more blasphemous, then that God hath accepted into favour and lovingly fostereth and cherisheth all the unfaithful & wicked, such as were Cain, Saul, judas, Herod, Caligula, & to conclude in a word all sort of malefactors, & filthy swine? what comfort can there be more contemptible, then that thou art redeemed by Christ's death, reduced into amity & friendship with him; whereas many thousands of those, which have been in like sort restored, notwithstanding perish everlastingly. My very heart quaketh and trembleth to prosecute these monsters any farther. Who is there then that thinketh not this so false an opinion, impious, absurd, and blasphemous to be far removed and banished quite out of the precincts & bounds of the Church.  
Here me thinks I here them cry themselves even hoarse again; The promises of the Gospel are universal: they pertain unto All, they pertain unto Al. We therefore first demand of them this question, what manner of Consequence this is to say, The promises are universal; therefore reprobates and filthy dogs and hogs are restored unto the favour and grace of God. Why is not the contrary rather inferred▪ The promises of the Gospel have all of them a condition of faith and repentance annexed with them; therefore they pertain not at all to dogs and hogs. Then again, as often as they urge us with their. All, All: so often will we reply unto them our Believing, Believing. For the promises indeed are universal, but in regard of the repentant, and such as believe the Gospel. And here we appeal before the whole world to the very letter of the promise: Come unto me all saith Christ, 
Mat. 11. 28.  but he addeth, which labour and are laiden: that is, faint and sink under the burden of your sins, which falleth out in those which are repentant. And again, elsewhere in another place: So God loved the world that he gave his only begotten son that every one which believeth should not perish, 
joh. 3. 16.  but have life everlasting. 
Rom. 3. 22.  And Paul saith; The righteousness of God by the faith of Christ jesus unto all and upon all that believe. 
Gal. 3. 22.  And in another Epistle; The Scripture hath concluded all under sin, that the promise by the faith of jesus Christ should be given to them that believe. 
joh. 3. 36.  And Christ again teacheth how that he which believeth on the son hath everlasting life. And Peter also, 
Act. 10. 43.  All the Prophet's witness that through his name all that believe in him shall receive remission of sins. The like reason is to be yielded of all other promises of the Gospel. For they have a condition of faith and repentance either expressed or understood and cannot without blasphemy be understood of any other then of the whole number of the faithful.  
They except against this our doctrine: that by this means the promises are made to be particular. Let the Author of the books De Vocat. Gent. of the calling of the Gentiles (whether this Autthor be Ambrose, 
Lib. 1. ca 3.  whose title the books do bear, or Prosper as it is supposed by some) answer for us, The people of God saith he, 
A special university of the faithful & elect.  have their fullness, and although a great number of men neglect or cast from them the grace of their Saviour; yet there is a certain special university of the elect, and foreknown of God, severed and discerned from the generality of all, to this intent that a whole world might seems to be saved out of a whole world: and all men might seem to be redeemed from out of all men. Wherefore the promises the Gospel remain Universal to the faithful, howsoever they appertain not unto dogs and swine. The Mayor also of this practical Syllogism remaineth Universal; 

The promises pertain to all that believe.  
But I believe.  
Therefore they appertain unto me.   Again, 

Christ died and prayed for all that believe.  
But I believe.  
Therefore he prayed, and died for me.    
Now they are cold comforters who teach afflicted consciences to reason on this manner; 

Christ died for all men.  
But I am a man.  
Therefore Christ died for me.    

Against the s●●under of pure particulars.  For why, may not a Turk, dog, or hog wallowing in the mire conclude on this manner. O notable comforters, and proclaimers of the grace of God. The strength and very sinews of Christian comfort is, not to be a man, but to be in graffed in Christ by faith.  
Farther they object out of the Apostle, that All men are quickened and made alive in Christ, 
1. Cor. 15. ●2.  even as all die in Adam. Where if they absolutely define that all are quickened in Christ, the Scripture & experience shall refute and put them to silence. This i● it then which the Apostle saith, that Christ bestoweth grace on all that are his: as Adam communicated and shared death with all that are his. And the one indeed, ●eaning Christ, through grace which is a work of more moment; the other, meaning Adam, by natural propagation which is a thing more easy. And that this is the scope & sense of S. Paul the words which follow next in order plainly prove. For when he had said that all are quickened in Christ, he forthwith adds: But every man in his own order: 
Ibid. 23.  The first fruits is Christ; the● they that are of Christ, that is to say, they which believe, who also were given him by his Father, and for whom he earnestly prayed unto his Father. And S. Augustine interpreteth this place not altogether unlike unto us, whereas he saith, that it was therefore said that all are quickened in Christ, 〈◊〉 because all, who 〈◊〉 Adam, are the members of Christ: but because as no man in the natural body death but in Adam: so no man is quickened in the spiritual body, but by Christ.  
Neither is there any more place left for this cavil, that by this 〈◊〉 Adam is made stronger than Christ, if he draw headlong with himself into destruction and the pit and gulf of death more than Christ saveth and freeth from the very mouth of hell: For the power of each party is not to be measured & esteemed according to the number of them which die and are quickened; but rather according to the manner whereby destruction & quickening is purchased or effected, and also by the greatness of the benefits either lost or regained. To hurt is a matter of ease, but to heal a work of much pain and travel as saith the proverb. You may sooner and with much more ease destroy whole hundreds, than preserve & save one; you may in shorter time cast a number from of the bridge into the stream, then deliver one only from the peril and danger of drowning: In like manner it was a work of more ease to destroy all mankind: then to restore one man out of that general ruin and destruction. That the Devil was able to do, and Adam also was able to do it; this none but Christ could perform. Wild beasts, and calamities have power to hurt, and murder man: but it is in the power of no creature to repair man's loss of salvation and life eternal; but this was reserved to the power of GOD alone creator of all things, wherefore the death of Christ had been of greater force than the sin of Adam, yea though it had restored but one only man unto life. And certain it is and an undoubted truth, that the blessings recovered by Christ, so far surpass those whose loss we sustained by Adam, as heavenly things, and things eternal excel earthly and corruptible things. For Adam as the Apostle witnesseth is of the earth, earthly: but Christ is heavenly▪ Adam is a living soul, but Christ is spiritual: Adam cast us out of an earthly paradise, but Christ hath p●●ced us in an heavenly Paradise, and hath given us everlasting happiness.  
Thus 〈◊〉 have thought it meet and convenient to proceed 〈◊〉 setting down the 〈◊〉 of Christ's death and resurrection, which all appears came to them all, and them alone who stick fast unto Christ by faith; & in making answer to the cavils and slanders of Heretics, etc.   

A SHORT INTRODUCTION TO the Controversy of the Sacrament of the Lords Supper, unfolding the substance of the chiefest questions controversed or not controversed therein between the professors of the Gospel.  
Compiled and written by D. David Parry.  

Four general Premises.  
1 LEt our young Divines carry in memory that the questions touching the Ceremonies and rites of the Supper are to be distinguished from the doctrine, which is the promise of the Gospel annexed unto the outward and visible rites.  
2 Let them also learn to put a difference between the questions controversed, and not controversed, aswell concerning the rites, as concerning the doctrine.  
3 Let them know that the question controversed about the rites and ceremonies are not so principal, nor of such circumstance, as the other which concern the doctrine; and that for the most part they may, and aught to be decided in equity according to the circumstances of 〈◊〉, place, and person: yet with this caveat, that all be done for edification.  
4 Let them know moreover, that the main question▪ touching the doctrine of the lords Supper not controversed hitherto by any are three: and again on the other side the questions controversed are also three; whereunto all the rest may easily be referred. Touching both these I will very briefly instruct the younger sort.   

The three questions touching the Lords Supper not called into doubt or controversy are these.  

I. What the Supper of the Lord is?  
All the professors of the Gospel agree in this point, that the Supper of the Lord is a Sacrament of the new Testament, instituted and ordained by Christ, wherein together with the taking of bread and wine the true body and blood of Christ is received, and the communion or participation of Christ with all his blessings and benefits is sealed up in the hearts of the faithful believers.   

II. What are the ends or uses of the supper instituted by Christ.  
Herein also all the professors of the Gospel agree in one, that this receiving of the Sacrament confirmeth our faith of the promises of grace both because this 〈◊〉 the general and common use of all Sacraments whatsoever; & also because Christ himself hath said of this Sacrament, 
Luc. 22. 19 20.  Do this is remembrance of me. And, This cup is the new Covenant in my blood.   

III. What is given & received i● the Lords Supper.  
In this also there is a mutual consent of all; that the bread and wine are given and received visibly & corporally by the hand and month of the minister & communicants: but the body & blood of our Lord with all the benefits of his passion are invisible and spiritually given and received by them both.  
In all these, I say, there is a joint agreement between all divines which profess the Gospel: as for vain brablers, whose brawls and iaries may not be the measure whereby to judge of the consent, or controverses of the churches professing the Gospel, they neither agree in these, nor in any other.    

The three questions called into doubt or controversy are these.  

The first question.  
What is the union of the Sign signifying or the Thing signified in the lords supper: whether it be Transubstantiation, or Consubstantiation, or only a mystical reference or relation of the one to the other.  
To this question we make an answer consonant to the Catholic faith in three several propositions, the two of which are Negative, and third Affirmative.  

1 Proposition.  
The Sig●es and the Things are not united by Transubstantion, that is, by such a charge as in which the substance of ●he Sign are transformed into the substance of the Things, the accidents only remaining.   

The reasons of the first proposition.  
1 The first reason is because as Ireneus saith there are two things which have a Sacramentary proportion in the Eucharist, which the Accidents of bread and wine, & the substance of the body and blood of Christ can by no means have.  
2 The second reason is deduced out of the words of Christ who said. This is my body, not, let this be, or, be made my body.  
3 The third reason is because the bread is termed bread both before the action of Consec●●tion, in the action, and after the action.  
4 The fourth reason is because the sounder Fathers retain the name of bread in the Lord's Supper; and when they speak by way of Hyperbole of changing of the bread, 
The change of the things in the Sacraments ●●s the cause of the change of the nanes  they will be understood to speak Sacramentally As Theodore● Diolog. 1. witnesseth saying; it was the will of Christ that they who use the Sacraments should not bend and set their minds on the nature of the things which are seen, b●t should believe that which was made through grace by alteration of the names. Here in the same diologue he teacheth that we must understand a sacramental change in these words; Christ honoured the visible signs with the title and name of his body and blood, NOT BY CHANGING THE NAME, but by adding grace to the nature.   

The second proposition.  
II. The Signs and things signified are not united by Consubstantiation, that is, by a real Existence of two bodies in the same place, or, by the close conveyance of one within the other, such as we see is of the corn in a sack, of 〈◊〉 in a man's purse, of an Infant in his cradle, or of 〈◊〉 in a roundler. For this is a likelihood of things united in substance.   

The Reasons of the second proposition.  
1 The first reason is, because the words of Christ, This is my body do signify unto us, not where Christ's body is, neither what it is IN, WITH▪ or UNDER the bread: but what the bread itself is▪ and ought to be unto the godly in this use.  
2 The second Reason is, because the body of Christ is a true instrumental, finite, & visible body; after his ascension no longer present on the earth or every where, but conversant and remaining in heaven, even until his last coming.  
3 The third Reason is, because the sounder Fathers do teach that the body and blood of Christ is in the bread & wine, not as in a cave orden, but as in a mystery, and by a mystery. Chrysostome opers imperfecto Math. Homil 11. saith In holied and sanctified vessels is contained not the true body of Christ, but the mystery of Christ's body.   

The third proposition.  
III. The Signs and Things have their coherence in the Lord's Supper by a Sacramental union. Now this union is of like quality with that union which is common to the whole kind of Sacraments; otherwise it should not be a sacramental union, but by a title of distinction should be termed, The union in the Lord's Supper. But in all the other Sacraments their is an union of Relation and respect, to wit. A mystical signification of the Thing signed by the Sign, a sealing, exhibiting, & receiving thereof after a lawful use, which is not without the faith and repentance of them which approach unto it to use it.   

The reason● of the third proposition.  
1 The first is drawn from the nature of the whole kind, in this sort; 

There is such an union in all Sacraments;  
Therefore in the Supper also.    
The Antecedent or former proposition of this argument is manifest out of the definition & principal end of the Sacraments.  
2 The second is framed on this manner; 

The bread is the body of Christ either in the truth of the thing (as Augustine according to Prospers opinion speaketh) or in a mystery signifying it.  
But it is not the body of Christ essentially & 〈◊〉 the truth of the thing▪ because there is no Transubstantiation.  
Therefore it is the body of Christ in a mystery so signifying.    
3 The third reason is, because all the arguments by which the sacramental speech in the words of the Supper is proved are hitherunto belonging. For a sacramental union requireth sacramental phrases and terms.  
4 The fourth is, because we have the testimonies of the Fathers, that the bread is a sign, figure and sacrament of the body of Christ no longer absent, but present; and yet present not in the outward and visible elements of bread and wine, but in the word joined with them; present, I say, not to the mouth, but to the heart; not locally and in place, but mystically, and spiritually.  
The objection of Papists for their Transubstantiation drawn out of the words of the Supper.  

This which Christ gave, 
Object.  and the Priest consecrateth is the body of Christ;  
Therefore it is not bread.   
The argument holds from the rule of things different; as if a man should say, This is a man, therefore it is not an Ox.  
We deny that this argument is framed, as you say, 
Auns.  from the inducing of one special by the removing of the contrary of the same kind: because it is rather a faulty process in argumentation from the inducing of a sacramental respect which is but an Accident, to the displacing and denial of the subject & substance; such as this is, if I should say, This man is a Father; Therefore he is not a man. For so they argue, This bread is the body of Christ therefore it is not bread. There is therefore in this argument a Fallacy of Accident no less absurd the if you should thus conclude▪ This thing is a table▪ therefore it is not wood. For although the body of Christ be not the form or Accident of bread● yet the Relation and respect which the bread hath by virtue of the promise unto the body of Christ is the form of a Sacrament: Whence it is a weak kind of reasoning to say; A dove is the holy Ghost; therefore it is no longer a dove Circumcision is the covenant of God; therefore it is no longer Circumcision. The cup is the New Testament; therefore it is no longer a cup.  
The answer to all the testimonies of the Fathers which the Papists allege for the change of the signs is common; that they are all to he understood of the Sacramental not of an essential and real mutat on, which is apparent out of the consent of foundest Fathers in this point of the sacrament.    

II. The second question.  
How both the signs, & the heavenly things signified are exhibited or received in the Lord's Supper.  
This question is in controversy between us both with the Papists & the Ubiquitaries, because both of them are of opinion that the things being present in their signs, or under the shows of the signs are covertly and miraculously carried up and down in the hands of the ministers, handled by them, and put into the mouths of the Communicants. We chose teach, that the things with their signs are both together exhibited and received with their signs in the lawful use of the Supper, but in a divers manner. For the signs are handled by the Ministers, and taken by the mouth of the Communicants: But the things themselves are given by Christ our high Priest, & received by faith. This point may in like sort with the former be expressed in three propositions; two negative, and one affirmative.  

1. The first proposition.  
The things signified, that is, the body and blood of Christ, are neither handled, nor reached out by the hand of the Ministers to be received corporally in the signs.   

The Reasons of this first proposition.  
1 The first reason is collected negativelie from the whole kind of Sacraments, thus, 

In no Sacrament the Ministers handle or bestow things spiritually signified.  
Therefore neither in the Lord's Supper do they handle the thing spiritually signified.    
The Antecedent is proved both by an induction or instance in every Sacrament, which is evident by the adversaries own confession; and also the proportion between the Sacrament, and the word. Marc. 1. I am the voice crying etc. joh. 1. I baptize with water; he which cometh after me shall baptize with the holy Ghost, and with fire. 1. Cor. 3. 7. Neither he that watereth, nor he that planteth is any thing, but God which giveth the increase. Therefore it holdeth alike also in the Sacraments, which are the visible word.  
2 The second reason is this.  


The things signified are not corporally, IN, WITH, or UNDER the signs, as hath been showed.  
Therefore they are not handled, or distributed by the hand of the Minister.    
3 The third reason proceedeth thus, 

The things signified in the Supper are spiritual, which coupled with their signs are offered in the promise of grace.  
But the promise of grace is not handled with hands etc.    
4 The fourth reason is the testimonies of Fathers; as Chrysost. Sermone de Euch. 〈…〉. Think not when ye come to these mysteries, that ye receive the lords body at the hands of a man, that is to say the Minister; with many other such like places.   

II. The second proposition.  
The things signified I mean, the body and blood of the Lord are not received WITH, IN, and UNDER the bread and wine by the mouth of the body.   

Reasons of the second proposition.  
1 The first is, because they are not bodily present with, in, and under the signs as hath been showed quest. ● propos 2.  
2 The second i● because they pass into the belly which is the receptacle appointed for bodily meats 1. Cor. 6. 13. For all which entereth in at the mouth, goeth down into the belly Mat. 13.  
3. The third is because the promise, wherein the things are offered, is not received by the mouth.   

III The third proposition.  
The things signified, suppose, The lords body and blood are received spritually by faith.  
1 The first reason is derived from the condition of the whole kind; because in Sacraments the things signified are received by faith: by which alone as we are justified; so we receive all the benefits of the new Testament.  
2 The second is, because the promise of grace is not apprehended but by faith. Now the communion of the body and blood of Christ is the promise of grace. See Vrsin. Volume. 1. Pag. 103.   

The argument of a certain famous Disputant framed in defence of the eating Christ's body with our mouth.  

Ob. To whatsoever instrument the eating of one thing in the Lord's Supper appertaineth, to the same the eating of the other aught to appertain.  
But the eating of one body, that is the bread, in the lords Supper appertaineth to the mouth.  
Therefore the eating of the other, which is Christ's body, appertaineth to the same.   
Ans. 1 The Mayor is true in such meats as are naturally conjoined, of contain one the other, of the which sort is a a Pye. Now the bread and the body of Christ are not so joined together. In these than it is false.  
The Mayor thus he proves; 

Whosoever includeth in the same word of eating both bread and wine, & the body & blood of Christ affirmeth also that they are both received with the same instrument.  
But Christ includeth both bread & wine, & his body & blood in one & the same word of eating.  
Therefore CHRIST affirmeth that they are both received with the same instrument of eating.    
Ans. 1. The proof of the Mayor faileth, because an universal affirmative should be concluded in Barbara.  
2 The Mayor beggeth that which is in controversy and is denied. The falseness thereof appeareth john the third, where CHRIST includeth in the same word of birth the spirit and the flesh: and yet it followeth not that they both are borne after the same manner, or by the same instrument.  
3 The Minor also is false. For this word of eating is referred to the hollyed bread, not to the body, but by way of consequence. For it properly pertaineth unto that, which the Lord took in his hands and brake, which was bread, and not his body. This reason is worthy the marking for that according to the Papists and such as simply maintain Consubstantiation the body of CHRIST is not there before the words of consecration (as they call them) are pronounced, but beginneth to be there in the very last instant of the pronouncing of these words, This is my body. But according to the Ubiquitaries, which are as it were chemical consubstantiators, it is there indeed, as in any other bread, but it is not yet edible until after consecration. CHRIST then commanded not to eat that with our mouth in the bread, which as yet was not in the bread, or as yet was not edible.  
Then again he proves the Mayor of his former syllogism.  


A word having but one signification is to be taken but in one.  
But eating both of the bread and of the body of Christ hath but one signification, viz. with the mouth.  
It is then to be taken in one signification of both.    
Ans. 1. here again faileth the proof of the Mayor, being an universal affirmative, which should have been concluded in Barbara.  
2 The Minor is a begging of that which is in controversy.    

The third question.  
Unto whom these things are offered, and of wh●● they are received.  
Hereunto is there made answer in two Propositions, both being affirmative.  

1. Proposition.  
The things signified are received by the faithful alone 1 Reason. Because only they that believe receive the promises by faith.  
2 Reason. Because they alone that believe have the spirit of Christ, from the which his life-giving flesh cannot be separated.  
3 Reason. Because in them only that believe, Christ remaineth, and they in Christ Eph. 3 17.  
4 Reason. Because they alone that believe receive and have life. Ioh 3 & 6.   

2. Proposition.  
The ungodly coming without faith receive the signs without the things themselves.  
Look the reasons as they are set down in the Church pag 58●.  
Look the objections for the eating of the ungodly, Ibid. pag. 5●2.      

A BRIEF EXPLICATION OF the whole controversy concerning the lords supper between the Consubstantials, and the true believers.  
The chief points of this explication.  
1 What errors the Consubstantials impute unto us.  
2 The arguments of the Consubstantials against our doctrine of the supper.  
3 The shifts of the Consubstantials including some of our objections.  
4 Arguments against the presence and corporal eating of the body of Christ, IN, WITH, and UNDER bread.  
5 The arguments whereby the opinion of the Ubiquitaries is refelled, and the truth of sound doctrine confirmed.  

The errors which the Consubstantials falsely impute unto us with their refutation.  
Ob. IN the doctrine of of the lords Supper there are (say the Consubstantials) two extremes to be avoided: for both every virtue, & every truth standeth between two extremes. The one is of the Papists, the other of the Sacramentaries: and on each side it seems to be fourfould. The errors of the Papists are. 1 Transubstantiation. 2 The worship of bread. 3. The sacrifice of the mass. 4. A maiming of the sacrament Ans. They set down indeed the errors of the Papists, but they cannot refute them: because their opinion agreeth more with the opinion of the Papists, then ours doth.  
For first, 
The Consubstantials retain the errors of the Transubstantials.  although they teach not Transubstantiation, yet they teach Consubstantiation, whereof there is nothing delivered in the word of God.  
2 Whereas they teach the bodily presence of Christ, it must needs be that they also worship Christ in the bread, whom they suppose to be bodily present in, under, with, and to the bread; which is a thing no less idolatrous, then if they worshipped the bread. For wheresoever Christ is, whether in a visible or invisible manner, there he is to be worshipped.  
3 They establish the sacrifice of the Mass, because, as it hath been already said, whilst they are bound to worship Christ in the bread, they are enforced to ask of God forgiveness of their sins for that Christ's sake, whom they bear in their hands; which is nought else but the Popish oblation of Christ.  
4 They of force admit the mangling or abridging one part of the Sacrament. For they retain the foundation, on which the Papists build this error. For whereas they hold a corporal presence of Christ in, with, under or to the bread, they must necessarily either withhold the cup from the Communicantes, because, in their doctrine and opinion, the blood of CHRIST is in his body: or else they must separate CHRIST'S blood from his body; than which nothing can be more absurd.  
We offend not, as they charge us, in the defect, but keep the mean. 
The true catholic opinion keeping a just mean between the 〈◊〉 of the 〈◊〉 & Consubstantials offending in the excess; & the 〈◊〉 offending in the defect.  For we teach the spiritual presence and participation; that is to say, that all the faithful which eat and drink the bread and wine are truly made partakers of Christ himself, and all his benefits, and so made one with him, that they become flesh of his flesh, & bone of his bones. But there, as it hath been already demonstrated, offend as do the Papists in the excess.  
Yea but, say they, these are the errors of the Sacramentaries, to say that  
Object. 1. The Sacraments are only bare signs and tokens.  
Ans. We teach no such doctrine: but we teach that the Things signified are exhibited and received together with the Signs, although not corporally, yet in such manner as fitteth Sacraments.  
Object 2. CHRIST is present only according to his working.  
Ans. Neither is this our doctrine, but we teach that Christ is present and united unto us by the holy Ghost, howsoever his body be far removed and absent from us; in like sort as he is wholly conversant with us by his ministry, although it be otherwise in respect of his other nature.  
Object. 3. In the Sacrament is only an imaginary, figurative, and spiritual body of CHRIST, not an essential body.  
Aunsw. Touching the imaginary body objected we never made mention thereof, but our whole doctrine is concerning the true flesh of CHRIST, which is present with us, yea though he remain still in heaven. Father we say, that we receive the bread and the body, but both in their proper manner. Ob. 4. The true body of Christ which hung on the cross, and the true blood which was shed for us is distributed; but spiritually: that, it is received of them only which are worthy Communicants; and the unworthy receive nothing but the bare signs to their judgement, and condensation▪ Ans. This objection is indeed the very doctrine we preach, and therefore we grant the whole, as being consonant and agreeable with the word of God, the nature of the Sacraments, the Analogy of faith and the communion of the faithful with Christ.   

II. The arguments whereby the Consubstantials labour to 〈◊〉 ●hrow our doctrine touching the Lord's Supper, together with their Confutation and Answers.  
Arg. 1. The words of Christ's institution are plain & evident, THIS is my body, THIS is my blood.  
Auns. The words they cite are swords to cut their own throats. For they say that 〈◊〉 under, or with the bread, Christ's body is really received; whereas Christ saith, that the bread itself is his body. Therefore they do the Church a double wrong. One, in that they thrust on her their own words instead of Christ's. Another, in that they think her so blind that she cannot see the diversity of these two sayings. The bread is in the body; and, The bread is the body Moreover they make Christ a liar. For they deny that the bread is his body, and say, that his body is in the bread. Let them look what answer they will make unto Christ in the last day of judgement concerning this despiteful and reproachful blasphemy. The Papists themselves rather retain Christ's words then our Consubstantials. For they teach that the bread is so the body of Christ, that for soothe it is changed into the body of Christ. But these men keep not the word, but follow, as they say the sense and meaning. Wherefore we must search diligently whether of us ●s in the truth. Our doctrine shall be proved in the end.  
Repl. In the same place this exposition is added which is given for you, and which is shed for you.  
Ans 1. Thu● to argue is to beg that which is in controversy. For they take this as granted, that the bread to properly termed the body, which remains yet to be proved.  
Ans. 2. We answer by retorting the argument, thus That which we properly call the body of Christ was given for us:  
But the bread was not given for us.  
Ergo, etc.  
Auns. 3. As the bread is the body broken; so the breaking of the bread is the breaking of the body:  
But the breaking of the bread is improperly and mystically the breaking of the body of Christ. For the breaking of the body is the crucifying there of.  
Therefore the bread broken is in a mystical sense the body broken.  
Arg. 2. The second argument is drawn from the author Christ himself, which is true.  
Ans. This argument takes that for a ground which is in controversy: for they must prove that Christ said his body was in, under, or with the bread. Nay one may speak figuratively, & yet plainly to. Reply. 1. He is omnipotent. Ergo he can be every where, yea even in the bread.  
Ans. 1. Though he could make two contradictories at once true, yet he will not.  
2. God cannot do things contradictory, because he is truth. But to will things contradictory is the part of a liar. We do not therefore deny the truth and omnipotency of God, but their lies; nay we defend it, saying that God doth what he speaketh. But they oppugn it, by teaching that in God are contrary wills.  
Repl. 2. Christ's body hath many prerogatives whereby it differeth from our bodies, as namely, that it was born of a virgin, walked on the sea, was at one time in the grave, in bell, and in paradise, passed through doors shut.  
Auns. These examples are partly improper or unlike, partly false. Unlike  
1 Because they may also be incident to treatures: as walking on the water to Peter, passing through shut doors to spirits.  
2. Because they employ a contradiction, for when he is said to be borne of a virgin, he is not at the same time said not to be borne of a Virgin. But at once to be finite and infinite implieth acontradiction. False  
1 For he passed not through closed doors, whereas they might yield and give back to him.  
2 For neither did he pass through the door of the sepulchre, whereas that is said to have been opened by the Angel:  
3 For neither was Christ's body at one and the same instant in many places, 
Augustine. ad Dardan. epist. 57 Read the place.  which they seem to have taken from Augustin, But he said, that his body was in the grave, his soul in hell, his Deity every where.  
Arg. 2. The third argument is taken from the circumstance of time, thus 

No man Speaking seriously speaketh figuratively,  
Christ appointing his last Supper spoke seriously:  
Ergo he speak was figuratively.    
Ans. 1. I deny the mayor: for else it would follow, that no man speaking figuratively should speak seriously, which is most false. For God in all the sacraments, though he speak figuratively, yet he speaketh seriouselie, I have earnestly desired (saith Christ) to eat this passover with you. I am the vine, you are the branches. Let this cup pass from me. If it be thus in the green wood, what shall become of the 〈◊〉 He alleged the 22 ps. All this though he speak figuratively, yet did he also speak them seriously.  
Ans. 2. To the mayor I answer, that no man them useth resting or obscure sigures. But this is a plain figure, because common: & his disciples speak this to him, where wilt thou that we make ready the passover for thee? It is usual in all sacraments. It is forcible, because it expresseth the likelihood between the sign and the thing signified, with the certainty of their conjunction in lawful use.  
Ans. We may thus 〈◊〉. Because Christ spoke seriously, therefore he used a figure, lively expressing the thing.  
Repl. Christ said; his cup is the new Testament. Now 

In testaments we use to speak properly.  
Christ here ordained a Sacrament. Ergo etc.    
Ans. I deny the Mayor. & retort it: because when he would institute the Sacrament, he spoke figuratively, calling his supper a testament, which is to be understood figuratively.  
1 Because otherwise there should be two covenants, one proper, the other the Lords supper.  
2 Because otherwise all should be excluded from the covenant of God, which could not come to the Lords supper, and all that received it should be in the covenant.  
2. Repl. IN MY BLOOD. Therefore the real blood of Christ is in the supper & is drunk by our mouth. Auns. We answer by retortion, because the new Testament was made by the blood of Christ that was shed upon the Cross, & which i● applied unto us by faith, not received through the mouth. For else they should be excluded which cannot come to this Sacrament.  
3. Repl. There is an Emphasis in this word New. That which in the Old Testament was done figuratively, is in the New done really.  
1. Auns. If they add, Christ body is eaten therefore with the body mouth there is more in their conclusion, then is contained in their Proposition because there was no figure in the old Testament, which signified the bodily eating of Christ.  
2. Auns. We answer again▪ thus by retortion, 

The body of Christ is eaten no otherwise in the new Testament then in the Old.  
But in the Old it was eaten only spiritually.  
Therefore it is so eaten also in the New.    
Repl. 3. The New testament differeth from the Old; because in the Old there are types and figures, but in the New the body itself. Heb. 9 Cor. 2.  
Ans. 1. This difference of the Old and New Testament, That in the Old Christ is not eaten bodily, in the New he is, no where expressed in the Scripture. In these sayings of the Apostle which they cite, A body signifieth that the shadows of the Old Testament are fulfilled by Christ; because A body is there opposed to those shadows. Again because he calleth it The body of Christ, which phrase showeth that these types are fulfilled by Christ.  
Ans. 2. Again we answer by concession or grant of as much as they conclude▪ Although we have Christ exhibited in the New Testament, and he be borne man; yet hence it therefore followeth not that his body is in the bread, but only that it is in the New Testament.  
Arg. 4. From the consent of the Evangelists, end of Paul. Matthew (as Theophilact counteth) wrote his 〈…〉 the 8.) ●are after the ascension: Mark in the 10 Luke the 15. Paul the 20. & they all use the san'● words.  


A speech often uttered in the same words is not figurative:  
Such an one is that speech of the Lords Supper,  
Therefore it is not figurative.    
Ans. 1. We deny the Mayor, because when any figure is clear, manifest, & Emphatical, as this is, it is retained.  
Ans. 2. The Evangelists do also repeat the words of Christ, which he spoke figuratively. That same though figurative is often repeated, Thou shalt baptize with the holy Ghost, & with fire. joh. 1. Mat. 3.  
Ans. 3. Besides it is a fallacy from miss; taking of the Cause; because a speech is not therefore repeated because it is figurative or proper, but that it may be the better rooted in the hearts.  
Ans 4. Again we deny the Mainor, 1. Because Mathewe & Mark say This is the blood of the New Testament▪ Luke saith, This cup is the New Testament in my blood. 2. Mathewe & Mark, say This is my body: Luke & Paul add, which is delivered for you. 3. Luke saith, which is delivered for you: Paul, which is broken for you. 4. Paul saith, The bread is the communion of the body of Christ. For although in this place he treateth not of purpose of the Supper, yet he exhorteth thereunto.  
Repl. 1. The meaning notwithstanding is one & the sā●▪  
Ans. We seek not now after the meanings of the words, but whether the words are the very self same.  
Repl. 2. There is 〈◊〉 mention at all made of any figure. Where there is no mention made of any figure, there is no figure.  

here there is no mention made of any figure.  
Therefore here is no figure.   
Ans. 1. We deny the Mayor, because that were fond, and men should seem to boast of their skill, if they should say they had used some excellent figure. The scripture also speaketh often figuratively; and yet it addeth not that it spoke figuratively.  
Auns. 2. We deny the Mayor, because they make mention of a figure, whilst they expound it; which is manifest by the nature of the Subject & Predicat. The body was borne of the virgin, was crucified, etc. Bread is made of meal.  
Auns. 3. He commandeth that this should be done in remembrance of him; therefore the bread is termed his body as a memorial.  
Auns. 4. Mathewe & Mark say, This is the blood of the New Testament: Paul and Luke, This is the New Testament in my blood, Now the New Testament is an obligation of God, for the receiving into favour of such as believe, and repent: & of them, for the exhibiting of faith, and obedience unto him.  
Auns. 5. Paul saith that, The bread is the communion of the body of Christ, which is no bodily eating. 1. The faithful are thereby one body in Christ. 2. He compares it with the communion of the altar in the old Testament, which was not corporal. 3. It can be attributed to the faithful alone, & not to the ungodly.  
4 john expoundeth this communion by remission of sins. If we walk in the light, we have fellowship with him, and the blood of jesus Christ the son of God cleveth us from all sin.  
Repl. 3. Nay Paul useth three words which are three demonstrations.  
1. COMMUNION.  
Ans. But this Communion is an union with Christ, and an enjoying of all his benefits by faith. To this belongeth the similitude of the Body and the Members; of the Vine, & the Branches; which hath no reference to any corporal eating. This communion both was & is common to all the godly from the beginning of the world, to the end thereof. But they could not eat it bodily: That we may grow in him, of whom the whole body is coupled. He that cleaveth to the Lord, is one spirit with him. And we are all baptized by one Spirit into one body. But this we know that we dwell in him and he in us, in that he hath given us of his Spirit. This union than is that communion which is by the holy Ghost, and therefore spiritual. For bread cannot be this communion but only by a figurative speech called Metonymy.  
2 GVILTY OF THE BODY.  

He that is guilty of the body of Christ eateth it.  
They that receive veworthily are guilty of the body of Christ.  
Therefore they eat it corporally. For spiritually they can not: for if they should so care, they were not guilty.   
Ans. I do deny the Mayor. For he is guilty of the body of Christ who by his sins crucifieth it, and despiseth the benefit of Christ. Now unto this guilt there is no need of any bodily eating; but not to receive Christ by faith when he is offered unto us. So the injury offered unto the Ark is said to be offered unto the Lord.  
3 Nor discerning the body of the Lord. 

They that discern not the body of the Lord eat it▪  
The guilty discern it not:  
Therefore they eat it.    
Ans. We grant if the Mayor be taken sacramentally, viz. of that bread which is named Christ's body, it is true: if properly, it is false. For not to discerns is not to yield honour thereunto due, to contemn him, and not to receiveth thing signified. So Heb. 10. ver. 29 they are said to tread under feet the Son of God, and to account the blood of the covenant an unholy thing, which contemn him.  
Arg. 5. Drawn from the testimonies of the Fathers and godly antiquity in the uncorrupt Church.  
Ans. The sayings of the Fathers are to be taken Sacrament ally, or of the spiritual Communion. They say often that the body and blood of our Lord is given unto us with the bread & wine. If then they allow of Corporal presence they allow also of the Papists concomitancy, or the separation of the bloods from the body.  
1. Augustine saith: Thou receivest that in the bread, which hang on the Cross; that in the cup, which watchet from Christ his side.  
Ans. In the bread as in a sign, that is, together with the Sign thou receivest the thing signified. When we receive the bread we are sure that we have Christ.  
2 Cyrillon john saith: By a natural participation, 〈…〉 spiritually, but also corporally: not only according to the spirit, but also according to the flesh: corporally, and essentially.  
Auns. Cyrill speaketh not of the manner of eating, but of the thing eaten: he showeth that we are made partakers not only of the spirit, but also of the human nature of Christ. Now he meaneth the spiritual communion.  
1 Upon it he citeth the places of Ioh 6. 54. & 1. Cor. 6. 15. where there is no mention made of any corporal eating.  
2 He speaketh of the presence of Christ not in the bread, but in us.  
3 He proveth this abiding of Christ by the use of the supper, not by the corporal eating of it.  
4 He so describeth it, as that he faith it shall endure in the life eternal.  
5 He speaketh of that Communion which is proper to the Saints; now that is spiritual. For else it should also happen to the wicked.   

III. The Shifts of th● Consubstantials in eluding some (not all, for there are more objected against th●●●) of ●ur objections.  
1 We do not mean (say they) a natural and 〈◊〉 eating.  
Ans. We object not this against them, but only we ask, whether Christ be eaten bodily, either after a gross or sub●●e manner. How so ever they answer, there is too much idolatry in their opinion. For Christ refuting the Capernaites distinguisheth not the eating of himself into a gross & subtle manner, but he simply saith that his body cannot be taken with a bodily mouth. For he saith that he shall ascend, and that the words which he speaketh are spirit and life.  
Ob. 2. We maintain not the ubiquity. For thereof is not one word mentioned.  
Ans. Here is to be noted the disagreement of ou● adversaries about Ubiquity. Neither is there one word mentioned to this purpose, that the body of Christ is at once in many places. For it is a properly belonging only to his divine nature, to be 〈◊〉 once in many places. Moreover upon this opinion of theirs followeth the Ubiquity, for he which at once is all in diverse places, must needs be infinite, & therefore necessarily every where.  
Ob 3. We do not destroy the article of Christ's ascension.  
Aunsw. But they stumble at it. For whilst they avouch, that as often as the lords Supper is celebrated. CHRIST is eaten corporally, they must needs say that he remaineth invisibly upon earth, (whereas indeed he is said to have left the world, to have ascended from▪ an inferior to a superior place, there to remain in heaven until he come to judgement.) or that he descendeth from heaven, as often as the lords supper is celebrated. This is already refuted. How then is he in the bread?  
Object 4. We take not away the doctrine of the proprieties of his human nature.  
Ans. Yes quite away. For they will have his human nature to be such, as is neither seen, felt, nor circumscribed.  
Repl. But Christ laid a side these infirmities, and reserved his natural proprieties.  
Ans. Nay these are his natural proprieties, which being taken away the truth of his human nature is also taken away. Augustine: take away the space & dimension of bodies, and they will be no where.  
Object. 5. We do not abolish the doctrine of communicating proprieties.  
Aunsw. Yes they do. For they apply the properties of the divine nature (which are attributed to the whole person in concrete) unto both natures: I will be with you unto the end of the world: this they take as spoken of both natures. Which is as much as if saying Christ was circumcised, I should thus understand it, Christ was circumcised both in his godhead, and also in the flesh.  
Repli. This only we add, that those articles concern not this place.  
Ans. By this reason all sects might shift of all testimonies of scripture. But by their leave they concern this place for two reasons.  
1 Because.  
They are wrighten of the body of Christ.  
But the body of Christ concerneth the lords supper:  
Ergo these articles also concern this place.  
For they teach us how Christ's body is to be eaten.  
2. Because no one article of faith is contrary to an other, but every one is a rule by which we must interpret an other: so the doctrine of justification pertaineth to this, because in the Lord's Supper must no other righteousness be sought, then by the blood of Christ.  
Object. We must not set down the manner how.  
Ans. Here is a double error. 1. When they say we must not define or set down the manner, and so they contradict scripture, which defineth it, & teacheth us that it is spiritual, & that the union with Christ is made in faith by the holy Ghost. 2. Themselves set down the manner, as appeareth manifestly by their wrighting.  
Object. 7. It is true that Durandus saith: We hear the words, perceive the motion, believe the presence, and know not the manner.  
Ans 2. This neither helpeth you, nor hurteth us, because Durandus was a Papist.  
Aunsw. We may grant this saying, so it be rightly understood. We hear the word this is my body, not that in the bread we do with our mouths feed on the body of Christ. We perceive the motion, that is, that the bread entereth into our mouth, not the body of Christ We know not the manner, that is perfectly, namely how the holy Ghost is every where all in Christ, and in all the god he, and how he doth unite us in Christ. We believe the presence, but such a presence as is the eating▪ and as is the union of the members and the head.  
Ob. 8. This 〈…〉, that the body and blood of Christ is given unto 〈◊〉, cruelly, substantially, and 〈…〉.  
Ans. We grant that we eat the true body of 〈◊〉 than the whole disputation is to no purpose. 1 Because they coufesse that we are made partakers of the true body of Christ, and that we 〈◊〉 of the manner▪ which also we grant. 2 Because the reason's o● refutations which they bring are or no moment.   

4 ARGUMENTS, WHEREBY IT IS proved, that the body of Christ is present neither IN nor UNDER, nor TO the bread of the Lords supper, nor is corporally eaten IN it, UNDER it, WITH it, etc.  
1. BEcause he took on him very nature of man. Besides, we cannot eat him otherwise then did his disciples in the first supper.  
2 He did truly ascend from earth into heaven.  
3 Such is the eating of him, as is his abode with us,  
4 All the godly of the Old and new Testament have the same abode with Christ.  
5 Christ alone can offer himself to his Father. Now in the use of the lords supper we must needs crave of God remission of sins. If therefore he be present with the bread, we must desire this of him, & so we offer bread. In the new testament it is not lawful to direct our prayers to any one certain place.  
6 Those good gifts which are promised only to the godly, are spiritual. To these and others above cited, may be added the consent of Fathers, as Ambrose, Athanasius, Augustine, Basill, Ba●e, Bertra●s, Chrysostome, Clemens Alexandr●●●, the Nicene Counsel, Cyprian, Cyrill, Dionysius, Gelasius▪ Gregory the Great, Gregory Naz●●zen, He s●chius, Hierom, Hilary, Irenaeus, justin, Leo, Macarius, Orig●n, Procoplus, Gaza, Tertullian, Theodoret, & c?   

5. Arguments whereby the opinion of the Ubiquitaries is refe●●ed, and the truth of the right doctrine confirmed.  
Arg. The Marcion●●es and Manichees feigned that Christ had no true & solid human body, but only an imaginary or seeming body, so that he did only seem to have flesh & bones, whereas indeed he had none. And that the very incarnation, and all motions and operations of Christ did only appear in show, whereas indeed there was no such thing.  
But this opinion of Ubiquity, and real communication of proprieties, revoketh from hell that fantastic dotage of Martion and Manes.  
Wherefore this also, as the Manichean heresy, is to be condemned & banished from God's Church, unto the very deepest pit of hell.  
The Minor is thus proved, The Ubiquitaries believe and teach, that all properties of the Deity were at the instant of conception, really transfused from the Deity of the word, into the human nature assumed by Christ. Hence follow these absurdities.  
1 Christ shall not be truly borne of the Virgin, if according to the nature of his humanity, he were truly & essentially without his mother's womb before he were borne, and after his birth were according to his human nature as truly and substantially in his mother's womb as before.  
2 In his human nature Christ was not truly weak and subject to passions, if then also he were partaker of divine majesty and omnipotency.  
3 He was not truly dead, if in the very instant of death both in soul and body he were essentially every where present with his Deity. For his soul everie-where-present with his everie-where-present body could not really be separated by distance of place, and therefore his body could not die but imaginarily.  
4 He did not truly ascend into heaven, but we must say it was only an imaginary and fantastic show, if in body he were there substantially before he ascended thither, & after he ascended, nevertheless he remain in the earth, nay in the very bodies of the faithful, by substantial presence of the same body, as truly as before, if these things did indeed so fall out, it will follow that the same body of Christ was at once weak and yet omnipotent, base and glorious, able to suffer and unable, dead and living, limited and unlimited, which to say were blasphemy.  
To avoid these prodigious and impious absurdities, they tell us, that  
Ob. Christ in respect of his body was in deed limited, weak, passable, & mortal in the time of his humiliation: because he did empty himself, & would not before his resurrection show forth that majesty which he imparted to his body.  
Ans. They do ill to interpret this emptying of concealing all his glory and majesty for the time wherein he took our nature upon him: whereas indeed it is to be understood of the divine nature of the word, as it vouchsafed to take upon it the shape of a servant, that is, the Mass of our nature, and would become man. Besides, it would follow that Christ did even then show forth the power & majesty communicated to his flesh, when he was truly subject to infirmity, and circumscribed by his body: as which weeping he razed Lazarus, and being taken by the jews, healed Malchus which was wounded by Peter. But what is it to fetch back the Marcionites from hell, or in the greatest mystery of religion to speak blasphemy, if this be not?  
Argum. 2 This is the blasphemy of Samos●te●●●, Airtus, and the late Antitrinitaries▪ that the man Christ is not properly and naturally God, but only by accidental participation of the Divine proprieties, majesty, honour, power, and virtue. In like manner conceive the Ubiquitaries of the deity of the man Ch●ist, defining the personal union, by this only communicating of proprieties, whereby the flesh of Christ is made omnipotent & present in every place. So that the same man is, and is called God, not because properly and naturally he is so, but because from God there is given unto him infinite power, majesty, glory, and all gifts of the holy Ghost without measure. But this accidental bestowing of the deity and all properties thereof, did not make Christ properly and naturally God▪ but only by divine grace, or God improperly so called; because he is not the natural deity of the word, but a certain participation thereof with force and efficacy. But therefore was it objected by true Christians against the Arrians that they overthrew the true and eternal Deity of Christ, because they did not account him God by nature but only by participation of dignity and majesty through grace. Seeing therefore the Ubiquitaries only of equaling our Immanuel to God by participation of proprieties, do take away his trewand eternal deity, we do with good reason condemn and detest this doctrine of theirs as blasphemo●ie and heretical. This their own words and sentences do witness, as Brentius in Recognie. Pag 20. jacob. Andr. Thes. 20. disputation. Tunigeus. Item. Thes. 25 & 26. Et Apolog. Ingolstad. 26. Where it is gathered, that the opinion of the Ubiquitaries of the deity of the man Christ, is all one with that of the Arrians and Antitrinitaries, that is, that by all these he is accounted not God by nature, but only by grace of participation, a new, temporary, created, and adoptive God. Which if it be true, Christ shall not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God & man, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Divine man; such as also he is accounted by the Ubiquitaries, who (at witnesseth servetus in his first book De Trimitate) say that God may communicate unto man the fullness of his Deity, & give unto him his Divinity, majesty, power, and glory. Which blasphemy, being the same both, we utterly hate and detest. Argum. 3. N●storius taught that God (which is the word) was united unto man only by participation of equality in majesty, honour, power, virtue, and operation. And that the difference of the words dwelling in man assumed by it, and in other saints, consisteth in nothing but in the very gifts and graces bestowed on man by God. This also the Ubiquitaries teach; because they say there is no difference between the dwelling of the Deity in Peter and Christ, except such as is taken from communicating the gifts and properties of the Deity: maintaining that in this respect the manhood assumed by Christ is God, because the word doth nothing without it, but all things by it. And this is nothing else but to make the man Christ to be God only by accident. Wherefore the opinion of the Ubiquitaries is all one with that of the Nestorians.  
Tertullianus. 〈◊〉▪ de Trin. pag. 610. If Christ be o●lie ●●an, how is he present wheresoever he is called upon? whereas to be present every where, is not the nature of man but of God? By this sentence is● felled the Ubiquity of the human nature in Christ.  
Obie▪ But the union of the divine and human nature in Christ is inseparable:  
Therefore wheresoever his divine nature is, there also is his human nature.  
Ans. It is true that the union is inseparable, for the word never forsaketh the nature once assumed. But the word is not so in the human nature as a soul enclosed in our bodies. For wheresoever are our bodies, there also needs must be our souls, and the soul once without the body, is not present with it. But the word is not so in the man Christ, but is so inseparably and personally in the human nature, that withal it is without the human nature in all parts of the world by ●e●letion or filling every place, and in the godly and Angels by special presence. For the personal union of two natures overthroweth not the general action of the presence of his majesty; nor hindereth the special action: because the word is effectual in the faithful and regenerate.    

RULES AND AXIO MES OF CERTAIN CHIEF POINTS of Christianity.  
Proposed by Vrsmus to be disputed on publicly, partly in the University of Heidelberg, & partly in Collegio Sapientia.  

OF THE DOCTRINE OF THE CHURCH.  
1 THe doctrine of the church, or Christian religion, is a doctrine of God's law and the Gospel of Christ, perfect and incorrupt, as it is delivered in the books of the Prophets & Apostles, by which alone God leadeth men to eternal life.  
2. The whole doctrine of Christianity is contained in these two parts, the law, and the Gospel.  
3. The foundation of Christian religion is the Decalogue or ten commandments, and the articles of our faith rightly understood.  
4. Which is all one, if we say the foundation is the doctrine of God's nature and will.  
5. Paul also meaneth the same 1. Cor. 3. When that the foundation is Christ.  
6. The church must needs know difference between the doctrine delivered unto it by God, and that which is delivered to it by religion of other nations▪  
7 The first difference is, that the gospel of Christ is only known in the church; other sects are altogether ignorant thereof. All heretics maintain errors either touching the son of Christ, or concerning his office.  
8 The second, that the church retaineth the whole doctrine of God's law, other sects are ignorant of the first table of the law, and in the second observe only some part, touching external discipline.  
9 The third, that the church learneth the knowledge and worship of God, out of his whole word, and out of that alone, neither taking aught from it, nor adding to it: as for other religions, they do not only cast away the greater part of God's truth, but also unto the final portion of law, which they retain, add idolatry, granting and approving many things repugnant to the second table of the decalogue.  
10 Even the truest philosophy must be discerned from the doctrine of the church: for true philosophy compriseth only that part of this doctrine which the second table commandeth▪ as for the whole & entire love of our neighbour, of that it teacheth us nothing, & framing to itself an idol instead of the true God, erreth much from the true worship of the true God.   

2 OF HOLY SCRIPTURE.  
1. The sum of holy scripture is contained in the decalogue and creed.  
2. Which is also manifest, because it is all contained in the law and the Gospel.  
3. For what soever is there in contained, either it concerneth the nature, or will, or works of God, or the sin of devils and men?  
4. The will of God consists in precepts, threats, and promises.  
5. The works of God are either his benefits, as the creation, preservation, and governing of all things, the collecting & vphoulding his church by the mediation of his son: o● his judgements, as the punishments of offenders.  
6. Of all these we are taught, either in the law, or in the Gospel, or in both.  
7. The same is plain by the division of the whole scripture into the new & old Testament or covenant.  
8. For this word covenant doth signify that in scripture we are taught that GOD promiseth or performeth unto men either before or since the manifestation of Christ in the flesh, and what he requireth again of them, and for what cause.  
9 Which also the scripture intendeth, professing to teach Christ.  
10. For whatsoever is therein delivered, either it pertaineth to the true knowledge of Christ's person, or his office.  
11. The differences between the doctrine delivered in scripture and the religions of other sects, are these. First in the doctrine of the true church is taught the whole Gospel of Christ, but other religions either know it not at all, or to their own errors join some part thereof, whose use they neither know nor conceive.  
12. Secondly: in the doctrine of the Prophets & Apostles is delivered the whole law of God, & that rightly understood: other religions cut of the chief points thereof, namely the true knowledge and worship of God, or the first table of the commandments, and the internal and spiritual obedience of the second table, retaining only a part thereof, namely the precepts of Disciplines, or external and civil duties towards men.  
13. But though even they also do boast and glory of the true God and his worship, yet do they err from him for 3 causes. First because natural testimonies are not sufficient to the knowledge of the true God. Secondly, because unto them men join many errors of their own. Thir●ly because for want of the light of God's word, they understand not even those things which in word they truly profess, but corrupt them with an evil interpretation.  
14. Either they command only so much touching aff●ections and inclinations disagreeing with the second table as may serve to bridle them, which is but a part of this doctrine, or they do accuse and condemn all, or else they do not so much accuse and condemn them as doth the doctrine of the church.  
15. Other sects admit & approve some things against the external obedience of the second table, God by his just judgement giving them over into a reprobate sense.  
16 We pronounce the doctrine of holy scripture to be true, not for the authority of the church, but because we know it was delivered unto us by God.  
17▪ That it is from God, we know by testimony of the holy Ghost in the hearts of the godly: by our deliverance from sin and death, whereof this only religion doth assure us: by the purity & integrity of the law, which is found only in the church: by the prophecies and the fulfilling thereof: by miracles proper only to the church: by the antiquity of this & late upstarte newness of others: by the consent and agreement of every part in this doctrine, and the disagreement in others: by the hatred of Satan and all the wicked against this doctrine: by the miraculous preservation & defence thereof against the Devil and the world: by the punishments inflicted upon the enemies thereof: by the constancy of martyrs and confessors who had sure comfort even in death by their holy life, by whom it was delivered and spread abroad.  
18. No opinion of God or his will and worship must be received, which is not set down in scripture: & we must so fa● give credit to other doctors of the church, as they confirm their doctrine out of the prophets and apostles▪  
19 This is not only proved by testimony of holy scripture, whereby we are commanded in cases of religion to depend on it alone; but also by the nature & definition of faith and the worship of God, both which must needs be grounded on God's word: also by the perfection of this prophetical & apostolical doctrine; and by the divers callings of Prophets, apostles, & other doctors & teachers of the church.   

3. OF THE CERTAINTY AND AUTHORITY OF HOLY SCRIPTURE.  
1. It is certain that only this doctrine of religion, which is contained in the books of the prophets & apostles, is delivered by God himself, & doth not only nor principally rely upon the authority of the church, but most especially upon the testimony of God & the scripture itself.  
2. The first and principal argument whereby this authority of holy scripture is established amongst us, is the witness of God's holy spirit in the hearts of the faithful.  
3. This witness as it is peculiar to the godly, so it only causeth us in true faith to embrace the doctrine of the prophets & apostles: all the rest may be understood even of them which are not regenerate, and do indeed convince or forcibly persuade us of the truth of this doctrine, but except we have also this witness of the spirit, they can never move our minds to embrace and give credit to them.  
4. The second argument is, because this doctrine only showeth men the causes of evil, & deliverrance from sin & death, agreeing with the perfect justice and goodness of God, and also satisfying our consciences.  
5 The third, because only the doctrine of the prophets and Apostles retaineth God's law entire & pure; but all other Religion's frame unto themselves Gods, and their worship, without any authority from God, and approve many things contrary to the law naturally known unto us.  
6 The fourth, because history and experience doth witness, that the event hath answered those predictions which have been here and there set down in scripture.  
7 The fifth, is, the miracles added to this doctrine.  
8 The sixth, antiquity, because this religion wa● the first, and hath continued the same, from the beginning of the world until this day.  
9 The seventh, the consent and agreement of all parts of this doctrine between themselves, 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 God's 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 blood of Martyrs is the seed of the church. The Martyrs of the church differ from others● in multitude, 2 in alacrity & cheerfulness in undergoing dangers & death itself, 3 the defenders of wicked doctrine suffer when they are convicted of errors, but the godly are by tyrannical force carried away to punishment.  
14 The twelfth, their holiness of life by whom it was delivered and spread abroad, far exceeding the virtues of heathen men, and such as followed other religions.  
15 Seeing therefore this only doctrine of religion is true and Divine, no opinion can bind our consciences to belief or obedience, which is not established by testimonies of holy scripture rightly understood: but no opinion disagreeing therewithal is to be so much as received.   

OF GOD AND THE TRUE KNOWledge of him.  
1 MAn being destitute of the true knowledge of God, is most unhappy.  
2 It is no true knowledge of God, which agreeth not with Gods own opening of himself, nor is joined with true love and fear of God.  
3 Of this opening & knowledge of God in mankind there are 3 degrees, 1 By God's works shining in nature: 2 by the word of God delivered to the church: 3 by the grace of the holy spirit lightning the minds of the regenerate through consideration of the works and word of God.  
4 For that there is a God, these testimonies compel all reasonable men though ignorant of the doctrine of the church to confess. 1 The most wise order of things in nature: 2 The excellency of the mind of man: the knowledge of natural principles, and amongst them of this, that there is a God: 4 The fears of conscience in the wicked: 5 The punishments of sin in this life: 6 The instituting and preservation of civil order: 7 The virtues and singular motions in heroic minds: 8 The significations of future things: 9 The destinating and appointment of all things unto certain ends: 10 The order of causes not proceeding to infinity.  
5 That there is but one true God, besides the testimonies of God's word, these also prove. 1 The revealing of one true God only: 2 The most high and excellent majesty, perfection, and omnipotency of the true God. 3 Because more than one would be either idle or superfluo●.  
6 Lastly, they who do not oppose themselves against reason, confess that God is a nature spiritual, intelligent, eternal, diverse from all other things, incomprehensible, in itself most perfect, immutable, of infinite power, wisdom, & goodness, just, chaste, true, merciful, bountiful, most free, angry for sin, governing the world.  
7 But without the light of God's word men neither understand these things which they confess of God, neither know any of those things, which the voice of heavenly doctrine, that is, the scripture, addeth to this knowledge of God, as of the eternal father and son & holy Ghost, of the creation of things, sending his son, gathering his dispersed church, universal judgement, & eternal life.  
8 Wherefore the testimonies of God in nature are to be considered, but whosoever seek GOD without the doctrine of the church, they substitute an idol in steed of the true God.  
9 Moreover the true knowledge of God is not to be learned out of the very word of God, without the special grace of the holy Spirit.  
10 And in the end, all the knowledge of God which men have in this life, is but slender, and begun, nor shall be perfected, but in the celestial eternity.  
11 The eternal Father, 
Three persons of one God.  Son, and holy Ghost are three persons  
12 Indeed distinct one from an other.  
13 Equal in all essential or natural properties of the Deity.  
14 And of one essence or nature.  
15 By the divine essence church understandeth that which the eternal father, 
What is meant by essence.  son, & holy Ghost, (every of them being absolutely considered in himself, 
What a person is  or his own nature) are, & are called. But by this word person they mean that which every of the three is, and is called, being considered as he is compared with the other, or respectively, or according to the manner of their exillence.  
16 That the son is a divine subsistence or person, 
The Son 〈◊〉 person of the 〈◊〉, or a subsistence.  it is proved, because 1 He is named the proper and only begotten Son of GOD, that is, his natural Son: 2 He is said in scripture to have taken upon him the nature of man, and before that to have been the son of God. 3 He is called the word which by john is described to be a person subsistent and by Solomon wisdom subsistent. 4 He is the mediator between God and man, who must needs have been from all eternity. 5 He is named an Angel even before his incarnation. 6 Lastly, he is described to be CHRIST borne of the virgin, natural and true God & the son of God.  
17 That the holy Ghost also is a subsistence or person subsisting it is plain 1. Because he appeared in a visible form: 
The holy Ghost a person.  2. Because in scripture he is called God, 3. Because in his name we are baptized. 4. Because to him are attributed things proper to a person.  
18 But that these persons are distinct one from an other, 
That these persons are distinguished.  hereby it is manifest, 1. Because the Father, Son, and holy Ghost are also called for reference and respect which they have one to an other: and, 2. Because the scripture saith that the Son and holy Ghost are not one with the Father, nor the holy Ghost with the Son: 3. Because they are said to be more than one; and because properties are attributed to one, which agree not to an other.  
19 The equality of godhead in these three persons is proved by express testimonies of scripture, 
That the persons be equal.  by their personal proprieties, because not some part, but the whole divine essence is communicated to the Son by the Father, and to the holy Ghost by the Father and the Son: 2. By such attributes or proprieties as are common to the divine nature: 3. By the works of GOD; and by equality of honour due unto them.  
20 That they are consubstantial it is certain, 
That the persons are consubstantial.  1 Because they are jehovah which is one; 2 Because they are in scripture described as the true GOD, which is only one: 3. Because there is one spirit of the Father and of the Son: 4. Because the Father communicateth to the Son and the holy Ghost, and the Son to the holy Ghost, not an other, but his own proper essence, and that whole and undevided.  
21 The differences of these persons in the Deity are either internal, 
Two sorts of differences in the persons.  from those operations which they exercise one towards an other: or external, from those operations which they exercise towards the creatures.  
22 The internal differences are, 
Internal.  that the Father is the first person of the Deity, neither borne nor proceeding from any other, but being of itself, which from all eternity begat the son, and from whom the holy Ghost proceedeth: the Son is the second person of the Deity, begotten from all eternity of the Father, and from whom the holy Ghost proceedeth: the holy Ghost is the third person of the Deity proceeding from all eternity from the Father and the son.  
23 These works which the Deity exerciseth towards the creatures, 
external.  although they be common to the three persons, yet the order which the three divine persons observe in performing them make their difference external: as that the Father doth all things of himself, by the Son and holy Ghost; the Son & holy Ghost not of themselves; but the Son of the father by the holy ghost; and the holy GHOST of the father & the Son by himself.  
24 And hence it is that some benefits are properly said to be gifts of the holy ghost, nor because the father hath no part in them, but because he bestoweth them upon us by the son or the holy ghost, as when the son is called the wisdom, the word, counsellor, angel, apostle, image of the Father, power of the father, uniting unto him the human nature, and therefore incarnate, and man, and mediator, intercessor, priest, redeemer, justifier, shepherd, head, and king of his church. Sitting at the right hand of his father, judge of quick and dead etc. Also that the holy ghost is called a sanctifier, that is a person immediately lightning us, regenerating, uniting us to God, comforting and confirming us.   

OF THE CREATION OF THE WORLD.  
1 THe order in nature, the mind of man, the knowledge of principles, civil discipline, final causes, the finite orderly chain of causes, do show that it was created by some principal creating spirit.  
2 Yet because of the knowledge of God now obscured in men by sin, for the continual change of corruption and generation, for the absurdity of imagining the creator to be idle, and for loss of the history of the creation and original of the world, there is no truth & certainty to be found concerning the creation of the world, but in the doctrine of the church.  
3 Therefore the sacred scripture teacheth us that all things begun to be, & to have been created by the only true God, the eternal father, son and holy Ghost, according to the eternal purpose and pleasure of this true and eternal God.  
4 But this eternal father created all things of nothing by his son and the holy Ghost, most freely, without any alteration or change of himself, or any labour: so that all was very good.  
5 The end of the creation of the world was chiefly the glory of God: other ends subordinate unto this are the manifestation and contemplation of God's wisdom, power, and goodness in his works; his providence, or preservation, and perpetual governing of all things, especially the goodness & bounty of God toward his church: and to conclude, that all other things might seru● for the life and safety of man.   

6. OF THE SAME.  
1 Whatsoever is, is either the creator, or his creature.  
2 All other things which have begun to be besides this one, only, eternal, and true God manifested in his church, were created by the one true God.  
3. In that beginning of time wherein it pleased God to have it so:  
4. And that of the eternal father by the son and holy Ghost.  
5. By the most free purpose & decree of Gods will.  
6. With out any motion, change, or labour of the creator,  
7. And that of nothing.  
8. And so that all 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 goodness and joy to reasonable creatures.  
11. And afterwards preserving, ruling, and sustaining by his providence all things which he had created, he might for ever be beneficial unto them, especially to his church.  
12. And that being willing that other creatures should serve especially for man's use and safety,  
13. He might declare unto them his wisdom, goodness, power, and joy.  
14. And being known by his works, ●ee might for ever be praised by reasonable creatures, for his wisdom, bounty, power, and joy.   

7. OF THE ANGELS.  
1 IT is certain that there are angels both good and bad.  
2. But both good and bad angels are spirits, that is, incorporal substances, not subject to sense, living, intelligent, excellent in strength and wisdom.  
3. Finite in nature and proprieties.  
4. Created by God of nothing, then when other things were created.  
5. In true holiness, justice, and blessedness.  
6. Wherein the good Angels are by the singular grace of the creator confirmed,  
7. That they may agnize and praise him for ever.  
8. And be Gods ministers to finish the salvation of the elect, and repress and punish the evil.  
9 But the evil angels by their proper and free will, a●d by their own fault fell from God, and are made enemies of God, and the good angels and mankind.  
10. And therefore through hatred against God they force men to sin, & practise their destruction.  
11. And these are immutable evil, cast of from God into eternal punishment.  
12. But God suffered them to fall, and saveth them being fallen, that he may show his anger and justice in their punishments, and by them may punish, chastise, and exercise the elect.   

9 OF GOD'S PROVIDENCE.  
1. Not only the doctrine of the prophets and apostles, but also the testimonies of God shining in nature do prove, that the world is preserved & governed by God's providence. As the order which is seen in the principal parts of nature: the mind or soul governing the actions of men with her providence: the law of nature given to men that it might be unto them a rule of their life: rewards and punishments: conscience; the ordering of politic affairs: heroic motions & virtues: the foretellinges of future eventes: the ends whereunto things are ordained: and lastly the very nature of the most omnipotent, wise, just, and excellent God.  
2. God's providence is the eternal counsel of God, most free and immutable, most wise & just, according to which God bringeth to pass all good in all his creatures, & suffereth sin to be committed: and directeth all both good and evil to his glory and the saluarion of the elect.  
3. This purpose or counsel in God is not only a knowledge or science in God, but also the forcible decree and will of God, whereby he hath determined from all eternity both what he himself will do, & what he will have become of his works; & whatsoever he hath decreed, he also effecteth in fit time & order.  
4. Good things are the substances of all things, the properties & faculties given unto them by God all motions, mutations, actions, & events of all things, as they are natural motions, or obedience to Gods will, or benefits and blessings of God, or punishments of the evil.  
5. That all these things are done by the powerful will of God, 
That all things are done by thermostable providence of God.  as many most evident testimonies of scripture, so also these reasons do confirm. 1 Because of God's omnipotency nothing can be done in the world which God simply will not have done. And therefore what soever is done, God must needs either simply or in some sort be willing that it should be done. 2 Because a most wise governor, such as God is, suffereth nothing of all that is in his power, to come to pass beside his will and purpose. 3 Because he which is willing the ends of things should come to pass, is also willing either simply or in sort, that all things and events by which we compass those ends should come to pass. 4 Because God's purposes & decrees depend not on the actions of second causes. 5 Because the immutable fore knowledge of God cannot be grounded but on an immutable cause, that is, gods will & decree. 6 Because God is the first cause of all natural good things, amongst which also are reckoned the motions of each thing.  
6 Whereas evil is of two sorts, one of offence, the other of punishment, and that which is a punishment is an execution of justice, & therefore good, it ought likewise to be referred unto God's will, as the principal cause thereof.  
7 But the evil of offence or sin, 
Evil of punishment & offence.  as it is a motion, or trial, or exercise, or chastisement of the godly, or a punishment of the evil, so it is from God's providence effectively, that is, so that God is the author of it: but as it is sin, not effectively, but permissively.  
8. Now this permission is not a ceasing of God's providence and working in the actions of evil men, whereby it may come to pass that those actions may seem not to depend of any other cause then of the creatures which a●●●gents: but a withdrawing of his heavenly grace, whereby God executing the decree of his will by reasonable creatures, either doth not reveal unto the creature his will, which will have that action done, or else boweth not the will of the creature to obey this divine will in that action. Which so standing, the creature sinneth necessarily in deed, but with all voluntarily, and freely, & by Gods most just judgement, whiles God by it bringeth to pass the just & good work of his will & providence.  
9 God therefore will have those actions & motions (which the Devils & men by sinning do effect) to come to pass, as they are motions and executions of Gods just judgement: but as they are sins he neither willeth, nor appoveth, nor effecteth them: though he forbid, hate, & horiblie punish them, yet notwithstanding in Devils & men ●e suffereth them to concur with his just actions, whilst for very good reasons & most just causes, he doth not effect in them by his spirit the performance of these actions justly, that is, according to the prescript of Gods will.  
10 Neither is God therefore the author of confusion, which is in the actions of the evil, for what they will & do inordinately, that is, against the commandment of God, that God will have done in excellent & most wise order. Lastly, even sins themselves as they are sins, be done by God's providence, though not effecting, yet permitting, & prescribing them bounds, & directing them whither it pleaseth him.  
11 Neither is God by this doctrine made the author of sin, because the sin of the sinful creature doth by accident concur with the good and just work of God, which he in his own counsel determineth, & by the sinful creature executeth. And therefore in respect of Gods will those actions are just and right, which in respect of the wicked by whom they be done are sins.  
12. And these things are manifest: first by the universal nature, causes & effects being such of themselves, & naturally or by accident. For when the same effect hath many causes, some good & some bad, that same effect in respect of good causes is good, in regard of bad causes is bad: & good causes of themselves & naturally are the causes of good effects, but by accident of evil effects or sins: which is found in the effect by some other evil or sinful cause: & contrariwise, evil causes are of themselves the causes of evil, but by accident they may be causes of that good which is found in the effect.  
13. Secondly the truth of these matters appeareth by the immutable nature of God the fountain and author of all good. For God's wokes are equally good, whether he effect them by evil or good instruments, neither are they battered by good, or made worse by evil instruments, seeing their justice and goodness dependeth not on the nature of the instruments, but of God which maketh use of the instruments: but on the other side the creatures can neither be nor continue good, nor do any thing that is good, except God make them good, uphold them in goodness, & so governing them that they may work that which is good with God who by them worketh that good which he will.  
14 Yet hereby we do not attribute unto God contrary wills. 
Contrary wills are not in God.  For God will & will not the same actions in diverse respects. He will as they are conformable to his most just judgement 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 committed by the wicked.  
15 Neither doth the necessity of consequence, which happeneth to the events by the immutable decree of God's providence, take away that contingence or casuality which they have from the mutable nature of second causes, or from the power & liberty of God, whereby he so decreed from all eternity; if we distinguish rightly between both, as that there is a respect between causes working immutably or mutablie. For thereby every man may see, that the same effect proceeding frō●auses partly mutable & partly immutable, may well be called contingent in respect of mutable causes, and necessary in respect of causes immutable.  
16 Neither doth this immutable providence of God derogate aught from the use of teaching & our desire of well-doing, 
Providence taketh no● away the use of means.  as if these things were in vain or to no purpose: for admitting a first cause it is not necessary to deny the second causes; nor the first, admitting the second. And God hath promised to save us, not without, but by these means, and hath for this reason commanded us to use them, expecting the good success of them from him.  
17 But when God in scripture is denied to will the actions of Devils or sinful men, that is to be understood as they are sins, or to that end whereunto they are done by devils & men: not as they are actions, or done unto that end which God in the order of providence respecteth. For actions are distinguished by their ends.  
18 The church thus persuaded herself and teaching others of God's providence, doth utterly condemn & detest the furies & madness of Epicures and Academiques, with the devises of all others, which will have gods providence either to be none at all, or not to extend unto all things in the world, or else to be only a certain kind of foreknowledge in God not any decree and execution.  
19 As much it condemneth the blasphemies and errors of the Manichees, Stoics, Libertines and others, which make GOD the author of sin, or take from him his liberty whereby from all eternity he made his decrees, or else abolish the operations and use, or differences of second causes, working either necessarily, or contingently, or voluntarily & freely.  
20 This doctrine is to be retained in the Church for God's glory, 
The use of this doctrine of providence.  that so it may appear that God is the governor of all things, yet not the author of sin, but the most free and excellent effector & giver of all good things. It is also so necessary for our instruction and comfort, that we may become thankful unto God, as being the well spring of all goodness: and patiently suffer evils, as happening unto us by his will, persuading ourselves that all things shall serve for our salvation: that acknowledging God to be the author of punishments we might amend, & not despair of God's help, though we be left destitute by second causes: that we trust not in ourselves, but in fear of God ask all good things of him: that we may know that God taketh especial care of his church: that we judge not rashly of the works & counsels of God: that we contemn not others, because God of his free bounty hath bestowed better gifts upon us: that in all things we follow the will and order prescribed unto us by God.   

10 OF SIN.  
1 ONly the doctrine of the church showeth entirely the nature, causes, and effects of sin.  
2 Sin is whatsoever disagreeth with the law of God; that is, any defect, or inclination, or action against the law of God, offending God, and making the offender guilty of temporal punishment and eternal, except remission be granted for our meadiator the son of God.  
3 Every sin is either actual or original. 
Dist.   
4 Original sin is the guilt of all mankind for the fall of our first parents, and a privation of the knowledge and will of God in our minds, and of our inclination to obey God in will and heart, with an inclination in both to resist the law of God, following the fall of our first parents, and derived from them to all posterity so corrupting our whole nature, that for this corruption we are all guilty of Gods everlasting wrath, and can do nothing acceptable to God, except remission be granted for the son of God our mediator, & renewing of nature by the holy spirit.  
5 Actual sin is every action in mind, will, or heart, or in external parts and members erring from God, or a leaving of those things undone, which the law of God commandeth to be done.  
6 Every sin is either reigning or not reigning in us; 
Distinct. 2.  which some call mortal or venial.  
7 Sin reigning is that, against which the sinner doth not resist by the grace of the holy spirit, renewing him to eternal life, therefore he is endangered to eternal death, except he repent and obtain remission by Christ.  
8 Sin not reigning is that against which the sinner doth resist by grace of the holy spirit renewing him unto eternal life, and therefore he is not eudangered to eternal death, because he repenteth and obtaineth remission by Christ.  
9 Every sin in its own nature is mortal, 
Distinct. 3.  that is, deserveth eternal death, but it is made venial, that is, it doth not bring eternal death in the regenerate, by reason of grace for Christ's sake.  
10. Every sin is either against conscience, 
Distinct. 4.  or not against conscience.  
11. Sin against conscience is, when he which knoweth the will of God, of set purpose doth against it.  
12. Sin not against conscience is that which is committed by one either not knowing the will of god, or else is acknowledged by the sinner to be a sin, and is bewailled, yet cannot perfectly be avoided in this life, as original sin, and many sins of ignorance and infirmity.  
13. Every sin is either unpardonable & against the holy Ghost, 
Distinct. 5.  or pardonable & not against the holy Ghost.  
14 Sin unpardonable, or against the holy Ghost is an oppugning or casting away of God's truth of set purpose, after the mind by testimony of the holy Ghost is instructed & confirmed in the truth, which sin they that commit, are punished by God with blindness, so that they never repent, & consequently never obtain pardon.  
15. Sins pardonable or not against the holy Ghost, are all other sins, whereof some repent and some do not.  
16. All that are elected by God unto eternal life are so upheald by him, that they never sin against the holy Ghost.  
17. There do abide some relics of sin in all the regenerate, as long as they are in this life, first original sin, secondly many actual sins of ignorance, omission, and infirmity, which notwithstanding they acknowledge, and bewail, & resist them: and therefore they retain a good conscience, & remission of sins: thirdly some run often times into errors crossing the very grounds, or into sins against conscience, for which they lose their good conscience, and consolation, and gifts of the holy Ghost, and should be damned, if they did persevere therein to their lives end: they perish not in them because they repent in this life.  
18. There is a threefold difference whereby sinners regenerate differ from the wicked: 
The difference between sinners regenerate and not regenerate.  first a perpetual purpose which God hath to save them: secondly certain and sure repentance at the last: thirdly some beginning of faith & conversion ever in their sins, which at some times is greater, & of more force, and so wrestleth against sin, that they slip not into errors against the grounds, nor into sins against conscience: at other times lesser & more feeble, & is for a time overcome by temptations, yet prevaileth so far; that they never quite revolt from God, which were once truly converted. And therefore sin in the regenerate, is either to be termed only not raining, or else if errors against the foundation or sins against conscience may be called raining sins, as some term them, this reign of sin must needs be diligently distinguished in those that be regenerated, and those that be not, as that God is in deed grievously angry even with the regenerate when they sin, yet ever with a purpose of amending and saving them, and that in them all ways remaineth some sparkle of faith and conversion, & some hatred of sin which is an enemy there unto, so that they do not simply without any resistance give over themselves unto sin, & delight therein, as do the wicked which sin without any resistance, and with all their hearts.  
19 Every sin is either a sin of itself and in its own nature, 
Distinct. 6.  or else by accident.  
20 Sins of themselves or in their own kind and nature, are all such as are forbidden by the law of God.  
21 Sins by accident are such actions of men not regenerate, as are indeed commanded by God, yet displease him, for many defects and sins concurring in the wicked: or actions indifferent which are done with scandal.  
22 God is the cause of no sin; 
The cause of sin.  but the will of devils and men, of their own accord turning themselves from God, is the efficient cause of all sins: the efficient cause of original sin in men, is the fall of our first parents: but original sin is the precedent cause of all actual sins, which followed upon the first fall.  
23 The effects of sin are punishments temporal and eternal: 
The effects ●f sin.  and because God punisheth sins with sins, therefore sins following are effects of sins precedent.  
24 But although all sins deserve eternal damnation, yet all sins are not equal: but as there are degrees of punishments, so also there are degrees of sins in God's judgement.   

11 OF FREE WILL.  
1 Freedom of will in God & reasonable creatures, is a faculty of choosing or refusing that which reason persuadeth to be chosen or refused, of their own proper motion, without any constraint.  
2 And that is called free, which is endued with that faculty; the word arbitrium signifieth the will itself, but such a will as followeth or refuseth the judgement of the mind in choosing: and therefore comprehendeth both faculties, that is to say of understanding and will.  
3 free-will therefore is a faculty or power of willing or nilling, choosing or refusing without constraint, of its own proper motion or aptness to either of both which the understanding telleth is to be chosen or refused.  
4 Two things therefore there are, which are common to that free will which is in God, & that which is in reasonable creatures: the first, that they do all things with deliberation and counsel, or by help of the understanding, showing the object: the second, that the will of its own accord and natural force without constraint, willeth or nilleth that which the mind hath conceived.  
5 But the differences between that freedom which is in God, & that which is in the creatures are three: the first is in the understanding, because God from all eternity doth most perfectly understand and behold all things, neither can be ever be ignorant of any thing, or any way err in judgement: the second is in the will, because Gods will is ruled, bowed, or dependeth of no other cause than of itself: but the wills of Angels and men, are in such sort the causes of their own actions and motions, that nevertheless by the secret counsel of God, and his power and efficacy ever and everywhere present, they are moved to the choice or refusal of objects, either immediately by God, or by instruments and means sometimes good, sometimes bad, such as it best pleaseth God to use: and it is impossible for them to do any thing without the eternal and immutable counsel of God. The third is both in the understanding, and also in the will▪ because God as he knoweth all things immutably, so also he hath decreed from everlasting, & willeth immutably all things which are done as they are good, and permitteth them as they are sins: but as in creatures the knowledge & judgement of things is mutable, so also is their will.  
6 This liberty in men is lost by sin, but beginneth to be renewed in ou● regeneration, & shall be perfectly restored in the life eternal. So that the 4. diverse estates of men which are distinguished in time, do make 4. degrees thereof.  
7 The first degree of liberty was in our nature before the fall, 
4. States of men.  wherein our will was fit to perform her whole obedience to God's law, yet not so confirmed, but that being tempted by the devil with some show of good, it might fall from that obedience by its own proper motion.  
8 Yet because the creatures persisting in obedience cannot be but by confirmation from God, man's will did yield unto temptation in deed willingly, but withal necessarily, and being fallen into sin, lost that liberty unto God, which it had to make choice of evil or good, and being turned from retained only liberty or freedom to evil.  
9 Therefore the second degree of liberty is least of all, which is nature decayed but not as yet regenerate, wherein though there be a will fit to perform the external discipline of the law, yet because it cannot so much as begin the internal & spiritual obedience, without which all external works, even the best in show are sin, & condemned by God, the will leaveth not to choose freely, but yet it can choose nothing but sin, because of inherent corruption and turning away from God.  
10 The third is in man renewed but not as yet glorified, in whom the will useth her liberty & freedom, partly to well doing, & partly to evil doing. For because it is regenerate by the holy Ghost, it is again inclined to obey God, but because this regeneration is not yet perfect, there remain yet some evil inclinations: wherefore it beginneth indeed spiritual obedience pleasing god, but cannot perfect it in this life; but then and so far it doth well, and persevereth in that which is good, when & as far as it is guided and governed by the holy Ghost.  
11. The fourth degree is the chiefest and most perfect in the life eternal, or after our glorification, wherein our will shall be able to use her liberty only to that which is good, and not to choose that which is evil, because of our perfect knowledge & fervent love of God, & thorough inclination to righteousness and hatred of sin, and perpetual direction of the holy Ghost.  
12. This doctrine of free will must needs be retained in the church, that so the chiefest & most perfect liberty and immutability, effecting all good in us, may be attributed only to God, as the first cause: all excuse may be taken from sinners; and to the end that being truly humbled before God by knowledge of our misery & corruption, we may of him alone crave the preservation and perfiting of our salvation, and being convicted by testimonies from God himself, may the rather be moved to faith and obedience to his word.   

12. OF FAITH.  
1. This word faith taken in his largest signification, doth imply a certain and sure knowledge, by proof of such witnesses, as are thought unlikely to deceive.  
2. In the doctrine of the church there are four sorts of faith mentioned, an historical, a temporary, a miraculous, and a justifying faith.  
3. Historical faith is a knowledge persuaded of the truth of such things as are set down by the Prophets and Apostles.  
4. Temporary faith is a knowledge of the doctrine of the church, together with joy conceived upon knowledge of the truth, or other true or seeming good things, without applying the promise of grace to him that believeth, and therefore without true conversion or final perseverance.  
5. Miraculous faith, or a faith, whereby miracles are wrought, is a sure knowledge by special revelation of God's will, of working some miracle at his request or prediction, by whom it is to be wrought.  
6. justifying faith is that knowledge whereby a man doth strongly persuade himself of the truth of all God's word revealed unto him, assuring himself that the promise of God's grace through Christ pertaineth unto him, and in confidence of this favour of God towards him, overcometh all sorrow and fear.  
7. For this confidence of justifying faith is a motion of our will and heart, composed of joy in the certainty of God's present grace towards us, & hope of future deliverance from all evil.  
8. There is therefore no faith but that which is grounded on the revealed will of God.  
9 The holy Ghost worketh all faith is us, either by the voice of heavenly doctrine, or by immediate revelation.  
10. But whereas it is the will of God, ordinarily to kindle, cherish, & confirm faith in us by the doctrine of the church: all are bound to hearken & meditate thereon.  
11. Many hypocrites in the church have hade temporary faith: historical faith and faith of miracles is common to the good and evil: justifying faith is in this life given only to all these that are elected to eternal life.  
12. justifying faith doth always comprehend in it historical faith: but is not always joined with faith of miracles: as also faith of miracles hath ever historical or temporary faith joined with it, but not always justifying faith.  
13. Faith even in the most godly sort of men is imperfect in this life, and feeble: yet whosoever feeleth in his heart a serious purpose to believe, and wrestling with doubt, he may & must surely persuade himself, that he hath true faith.  
14. Trewfaith once kindled in the heart though in some sort it often faint and be obscured, yet it is never wholly extinguished.  
15. But after this life it is changed into a more full and certain knowledge of God & heavenly things, namely a present feellinge and experience of happiness with God, which knowledge the scripture nameth a knowledge by seeing face to face.  
16. Faith which is only historical causeth desperation, and heaviness of God's judgement, though accidentally.  
17 Temporary faith causeth a certain joy, but not pacifying our consciences, because not proceeding of a true cause; and worketh in us confession, and some show of good works, but only for a time.  
18 Faith of miracles obtaineth those miracles, whereof it is, from God.  
19 We obtain righteousness before God, and participation of Christ and all his benefits, only by that faith which applieth to every particular man the promises of grace.  
20 True conversion and beginning of new obedience according to all the commandments as it cannot go before this faith, so it cannot but accompany it.   

OF THE OFFICE AND PERSON OF Christ the only Mediator.  
Disputed by D. Zach. Vrsine in the University of Heidelberge for his degree of Doctorship, an. 1562.  

The poem.  
WHereas God hath not only appointed in his church a ministery of his word, and commanded & approved this vocation to the office of teaching, which is practised in the church; but also hath commended this most high & dangerous function of all others that are performed by men, to those which have both the knowledge of heavenly doctrine, and also indifferent ability to deliver the same, and by innocency of life give unto the hearer's examples, of that which they teach: and doth by the mouth of S. Paul pronounce them guilty of others offence, which place or consent to them that place in this order men unfit, that is, such as by life or evil doctrine give offence to the church. 2 Tim. 5. Lay not thy hands rashly one any, & be not partaker of others offences: these things I say being so, it is without doubt necessary, that such as in churches or schools shall undertake part of this labour of teaching, be first heard by such as can judge of the truth of doctrine, and willingly submit themselves to the trial & censure of men. I therefore, although in confidence of mine own worthiness I may so little presume to present myself to this public view of learned men and young students, that I bring neither learning, nor experience, nor judgement, nor any thing at all to plead in my behalf for the patient presence and attention of the learned, besides great trembling, and earnest entreaty of God's assistance and your favour: yet seeing they who have been some times conversant in schools should not draw back from trial; and seeing it is a part of ingenuity & faithful dealing, not to conceal even a man's own weakness: I have thought it fit both for discharge of my duty & my further learning, not peremptorily to withstand their command, whose pleasure it is that I should come into this place.  
But because the custom and purpose of these disputations is to determine upon some principal points of Christianity, I have determined at this time to repeat & discuss that argument of scripture, which is touching the office and person of one only mediator between God and man, even Christ jesus our Lord: both because it compriseth a short ground and sum of Christianity; as also because ever our foreign and hom-bread contentions do most concern this point. I purpose therefore after my manner to recite as briefly and plainly as I can, the sense and meaning of some propositions, together 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 justice of God, would not suffer him to be reconciled unto God, except some b very man, borne of that mankind which had sinned, yet himself free c from all spot of sin, had endured sufficient punishment for man's sins, and performed the full obedience of God's law.  
a. Gen. 2. 17. In the day that thou eatest thereof thou shalt die the death Deut. 27. 26. Cursed be he that continueth not in all the words of this law to do them, Mat. 5. 26. Thou shalt not come out thence till thou hast paid the utmost farthing. Rom. 8▪ 3. God sending his own son condemned sin in the flesh, that we &c.  
b. Rom. 5. 12. 15. As by one man sin entered into the world, etc. Cor. 15. 21. For since by man came death, by man also came the resurrection of the dead. 1. Tim. 25. Heb. 2. 14. 15. 16. Aug. de ver● relig. That nature was to be assumed which was to be delivered.  
c. 2. Cor. 5. 21. He made him which knew no sin for us etc. Heb. 7. 26. For such an high Priest it became us to have, which is holy, innocent, undefiled etc.   

II. But the merit of no person which was not God, could be equal to the sin of all mankind, much less greater than it d. Act. 20. 28. God hath purchased his church with his own blood. Rom. 18. 3. When it was impossible to the law in as much as it was weak because of the flesh, God etc.   

III. Such a person also as had been only a creature, could not have been able to endure the weight of God's anger against the sins of mankind, and to deliver himself out of it.  
e. Psal. 30. Lord of thou mark what is do●e amiss, who shall be able to endure it? Deut. 4. 24. The Lord thy God is a consuming fire.   

IV. Moreover it stood him upon by his desert & intercession to obtain, & by his power to restore unto us that righteousness & life which we had lost, & to free us from sin & death, & to defend & save us until we were perfectly restored. f.  
f. 1. Cor. 15. 21. By man came the resurrection of the dead. joh. 10. 28. I give unto my sheep eternal life▪ joh. 6. 39 & 15. 26. Mat. 11. 27. Eph. 4, 8. 9 1●. Heb. 7. 26. 1. Cor 15. 22. 23.   

V▪ Last it is necessary that all which should be saved, being engrafted into the body of this mediator, should be borne & carried 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 branch cannot bear fruit in itself 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 therefore in the mediator Christ is the divine nature, which is the second person of the deity, & is called the word, & the only ●begottē son of the eternal father, one God with the father & the holy Ghost, consubstantial & equal to the father in all things. h.  
h. joh. 1. In the beginning was the word, & the word was with God, & the word was God. Rom. 9 5. Which is God above all, to be praised for ever. Phil. 2. 6. Who being in the form of God, thought it no robbery to be equal to God. etc. Cor. 2. 9 In him dwelleth all the fullness of the Godhead bodily. 1. Tim. 5. 16. God was manifested in the flesh. Heb. 1. 8. But unto the son he said▪ thy seat, ò God, endureth for ever. 1. joh. 5. 20. And we are in him that is true, that is in his son jesus Christ: this same is very God and eternal life.   

VII. There is also in him i an human nature, true & whole, consisting of a soul & a body, form by nature of the holy Ghost of the substance of the virgin Mary his mother, & from the very instant of conception perfectly sanctified together with the soul.  
1. Gen. 3. The seed of the woman. Gen. 1●. The seed of Abraham. Ma●. 1. the son of Abraham & David Rom. 1. Of the seed of David according to the flesh. Luc. 1. The fruit of Mary's womb. Heb. 2. Partaker of flesh & blood: he took unto him the seed of Abraham. Mar. 26. My soul is heavy even to the death.   

VIII. But this person of the Deity alone, which is called the word, did so assume unto itself the nature of man, that both these natures from the time of conception and after do inseparably remain one person, and the mass of the human nature is carried and supported by the deity. k.  
k. joh. 1. The word was made flesh. Col. 2. In him dwelleth all the fullness of the Godhead corporally Heb. 2. He took unto him the seed of Abraham. Act. 20. God purchased unto himself the church by his own blood.   

IX. Neither yet by this union is one nature changed into an other, but both do still retain their distinct properties, whereby the creating nature is distinguished from the creature. l.  
l. Rom. 1. He was made of the seed of David according to the flesh. 1. Pet. 3. Mortified the flesh, quickened in the spirit. 1. Pet. 4. He took on him the shape of a slave.   

X. Hence is it that names signifying the office of Christ are as well & truly attributed to both natures severally, as to the whole person: but the proprieties agreeing only to one nature, cannot be truly said of the other nature by itself, but may well be attributed to the whole person, by that form of speech, which they call a communicating of proprieties. m.  
m. Leo ad Flavian. cap. 4. See Damas●en de fide orthodoxy. lib. 3. cap. 4.   

XI. Therefore all Christ is every where, although his human nature, since his ascension until the da●e of the last judgement, be nowhere but in heaven. n.  
n. Math. 28. 6. He is risen, he is not here, Mat. 26. 11. Me y●e have not always with you. joh. 16. 28. I leave the world & go unto my father. Act. 3. 21. Whom the heavens must contain, until the time of restoring of all things.   

XII. And the godly in what place of heaven of earth so ever they abide, are united to the human nature assumed by the son of God, as members to their head, the same holy spirit dwelling in Christ by unity of essence with the word, & in the godly by grace. o.  
o. 1. Cor. 12. 13. By one spirit we are all baptized into one body. Eph. 4. 4. There is one body and one spirit. 1. joh. 4. 13. By this we know that we abide in him and he in us, because he hath given us of his spirit. Rom. 8. 11. If the spirit of him who hath raised &c: dwell in you etc. Iren. lib. 3. cap. 19 As of dry meal one lump cannot be made, nor one bread: so neither could we which are many, be made one in Christ jesus, without that water which is from heaven.   

A THANKS GIVING AFTER HIS DISPUTATION.  
Out of question there is no wise man which can choose but think well and honourably of scholastical exercises, if he understand the weighty causes for which they are performed: namely that the doctrine of God & other things whose knowledge the life of man especially needeth, may be publicly taught & unfolded, the consent of many good men in the truth may be showed & maintained, & true opinions may be illustrated & confirmed in the minds of learners. It is a worthy ancient saying recited by Plato, Neither gold not diamond so glistereth to the eye, as the consent between good men in opinion. But much more lovely & acceptable to the good and virtuous in the quiet conferences of good & well meaning men is the use of that thing whereof this is spoken. For therefore doth God preserve schools & churches, because he would have the doctrine of himself & his will, to be publicly professed. And that it is most true that conference hath brought forth arts & sciences, the examples of many men show, who are not destitute of wit, but because they have none to teach them besides themselves, they are not only deceived in many things, but also s●eldom escape self-pleasing arrogancy, & other faults which follow neglect of conference. For which causes their good intent deserveth commendation, which endeavour to encourage or grace these meetings, with their discourse, or presence, or pains, or authority, or approbation.  
First therefore we give thanks unto the eternal God our father, and his son our Lord jesus Christ, for preserving & maintaining schools and other places of entertainment & relief, and would have the pure light of the Gospel to shine both in others & also in this our society, cherishing and furthering it with the studies of the best arts. Also I thank our Honourable Chancellor & other right worshipful & reverend men, also the learned masters and studious young men, who have partly by their advice instructed me, partly by their presence graced my exercise, & declared their good will towards it. I beseech God that he would vouchsafe to increase and continue unto all and every of us those benefits which hitherto he hath bestowed on us to the advancement of his glory, & the salvation of us and many others besides, through JESUS CHRIST our Lord. Amen.   

A THANKS giving AFTER HIS DEGREE TAKEN.  
THe greatest benefits that God hath bestowed, and such as are far to be preferred before all others of this life, are these, that he gathereth and reserveth to himself an everlasting Church, making us citizens thereof: that he giveth peace to small states which are retiring and resting places of the Church: that he hath placed over them governors serving him in true religion, cherishing the church and all good learning: that he upholdeth schools; and giveth unto them fit teachers, and inflameth the minds of some men with desire of learning the truth and delivering it to posterity, but especially that he sendeth amongst us the light of the gospel, cleansing & refining it from idols, freeing us from Antichristian darkness, ordaining strength out of the mouths of infants and sucklings, at whose voice alone the very gates of hell, though terrible in themselves, do tremble & fall to everlasting ruin. It is out of question that all these benefits do not happen unto us by chance, or man's wisdom, but are given and continued to us by the singular providence and bounty of God, as may appear partly by their greatness and excellency, and partly by this, that amongst so great furies of the world and the devil, and so great weakness & infirmity of themselves, they could not otherwise be retained.  
First therefore we give eternal thanks unto almighty GOD, for vouchsafing to bestow upon us so great benefits. Secondly we give them also their due commendations, who by their godliness and virtue desire to preserve these benefits to mankind. Wherhfore with all reverence and duty we thank the most mighty Prince Elector our gracious Lord, 
Frederick the third.  for encouraging and gracing this school and all good arts with exceeding love and courtesy. Also we thank all other the noble and virtuous gentlemen, especially our worthy Chancellor. lastly, we thank the Right worshipful and learned Doctors and Masters, our reverend and very good Patrons, and all the rest of the learned and honest sort, who gracing this my public proceeding with their presence, have witnessed their good will towards us and our studies, and would have our calling commended to God in their public prayers: And I heartily beseech GOD, that he would vouchsafe the increase & continuance of these his great benefits which he hath bestowed upon v●, and would grant us all grace to use them to his glory, and the good of his Church, through JESUS CHRIST our Lord, Amen.    

XIV.  
OF MAN'S CONVERSION.  

I.  
NO man shall ever enjoy eternal happiness in the life to come, 
Repentance necessary.  which doth not repent in this life and turn away from his sins unto God.   

II.  
True repentance or conversion is a change or renewing of man wrought by the holy GHOST, 
What repentance is.  whereby man upon tive acknowledgement of GOD and his will (revealed in the Law and the Gospel) and his own corruption, doth seriously fear GOD'S anger and judgement against sin: and is sorry that by his sins he hath heretofore and doth still offend God: and yet obeying the commandment of faith in Christ and amendment of life, resteth secure upon the mercy of God, 
Come unto me all ye etc.  and his promise of grace by confidence in our mediator Christ: through whom, because he is persuaded that God is pleased, he submitteth himself unto him, as a son to a loving father: and for this his receiving him into favour studieth to show himself thankful unto God for ever. 
Hear ye him, etc.  Eph. 4. 21. If so be ye have heard him & have been taught by him as the truth is in jesus, That is that ye cast of concerning the conversation in times past the old man, which is corrupt through deceivable lusts. And be renewed in the spirit of your mind, and put on the new man which after God is created in righteousness and true holiness. Tit. 3. 5. He saved us by the washing of the new birth, and the renewing of the holy Ghost. Rom. 7. 18. I know that in me, that is in my flesh, there dwelleth no goodness, etc.: to the end of the chapter. Isay 5. 16. wash and be clean.   

III.  
This repentance consisteth of two parts, which the scripture calleth mortifying of the old man, and quickening or raising again of the new man. Romans 6. 6. Our old man is crucified with him. Galathians the second and nineteenth. By the law I am dead to the law, that I may live to GOD: I am crucified with Christ, etc. Coloss. 3. 12. Buried with him through baptism, in whom ye are also raised up together, through the faith of the operation of God, etc. Coloss. 3. 5. Mortify therefore your earthly members, etc.   

IV.  
The old man or unrenued is he which is ignorant or doubtful of God, and is subject and yieldeth to evil desires. But the new or renewed man is he which knowing GOD aright, serveth him in true righteousness and holiness. Ephes. 4. 24.   

V.  
The mortifying of the old man is upon knowledge of our own corruption, & God's anger lying heavy on us therefore, to fear and sorrow for our offences to God, and therefore heartily to hate and avoid all sin.   

VI  
But the quickening of the new man is upon knowledge of God's mercy towards us in Christ, to rejoice and quiet ourselves in God, and to have a fervent desire to obey God in all his commandments. Rom. 7. 22. I am delighted with the law of God in my inward man.   

VII.  
This renewing in infants which are sanctified by the spirit of GOD, 
Renewing of infants.  is only a beginning, that is a receiving of new qualities and inclinations: and therefore may more fitly be called regeneration or new birth than repentance. But in men of riper years it concerneth motions and good actions, in the mind, will, and heart. Luke the first and fifteenth▪ He shall be filled with the holy Ghost from his mother's womb. Mat. 19 To such belongeth the kingdom of heaven.   

VIII.  
Nether yet is it perfected in those of riper years before the end of this life: 
Imperfect renewing.  & therefore they which are converted, have in them part of the new, and part as yet of the old man: until such time as together with the life they lay aside all the oldness or corruption of nature. Roman. 7. 23. I see another law in my members. 1. Ioh 1. 10. If we say we have n● sin we lie or deceive ourselves.   

IX  
Therefore the whole life of the godly is and must be a certain continual repentance and conversion, 
Conversion must be all our life.  wherein they must strongly persist and proceed, fight against the flesh and the devil unto the end of their life 1. Cor. 9 24. So run that ye may abtaine. Phil. 3. 13. Brethren I count not myself that I have attained to it. Revel. 22. 11. He which is holy, let him be more holy.   

X  
The victory in this combat is not doubtful. 
Conversion truly begun is not extinguished.  For in them in whom true conversion is once begun (although sometimes they fall grievously by humane infirmity, and the relics of the old man or sin, which in this life they bear about them:) it is never so extinguished, but that they again struggle up from their fall & are at length saved. Math. 7. 24 They that are built on the rock do not fall. Phil. 1. 6. He which hath begun in you a good work will finish it. 1. joh. 2. 19 If they had been of us they had remained with us. 1. joh. 3. 9 He which is borne of God sinneth not, but his seed remaineth in him.   

XI.  
But for all this it is not lawful for any man from this will of God to take occasion of sinning the more freely, 
THE certainty of persevering breedeth not carnal security.  or deferring and casting of the time of his repentance. For that promise of the present & eternal grace of God pertaineth to such as live in true repentance and fear of God, not in carnal security. For all such as live securely are in danger to be forsaken & hardened by the just judgement of God, and dying without repentance, to perish everlastingly, but because of the uncertain continuance of this life, & especially because of God's anger against such as with security & against conscience abuse his mercy. Mat. 24. 28. If the evil servant shall say, my Lord delaieth his coming, etc. And v. 24. Watch, because ye kow not the day & the hour etc. Rom. 2. 4. Or despisest thou the riches of his bounty and patience? etc.   

XII  
The principal efficient cause of our conversion is the holy Ghost, 
Causes of conversion.  neither is any man converted but by his special favour. But he effecteth it in men of ripe years, especially by knowledge of God's word and faith there unto 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 o God a clean heart. And v. 13. I will teach the wicked thy ways. jer. 3. 18. 〈◊〉 me 〈◊〉 Lord and I shall be converted: because after thou didst convert me I repented. 1. Cor. 4. 15. I have begotten you through the gospel. Act. 15. 9 By faith the heart is cleansed. Heb 4. ●. The word they hard profited them not, because it was mixed with faith in them that heard it. james 2. 17. Faith without works is dead. Rom. 14. 23. That which is not of faith is sin.   

XIII.  
As therefore unto faith: 
Divers me●nes of conversion.  so also to the effecting, exercising, & furtherance of repentance in men, God useth many means, or external helping causes: as the good examples of others: the punishments of the wicked, the rewards of the godly, especially crosses and chastisements. Mat. 5. 16. Let your light etc. Rom. 11. 11. By their destruction came salvation to the Gentiles, to provoke them to emulation. Also ver 21. If God spared not the natural branches, beware lest he spare not thee also. Psal. 58. 12. And men shall say verily there is fruit for the righteous; doubt less there is a God that judgeth the earth. Ps. 119. 71. It is good for me that I have been in trouble that I may learn thy statutes. 1. Cor. 11. 37. When we are chastised, we are instructed by the Lord.   

XIV.  
The proper and perpetual effects of true repentance are, 
Effects of repentance.  confession of our own unworthiness & of God's mercy, and all good works. But things indifferent, as fasting, laying aside our comely & costly attire etc. are helps & signs of repentance, not always or necessarily, but such as may be used at the discretion & convenient occasions of the godly. But eternal life and other Gods good gifts & benefits, are not effects or deserved rewards, but consequents & free requitals of repentance; as also of faith & good works Ps. 51. Against thee only have I sinned; Dan. 9 7. To thee O Lord belongeth righteousness, but unto us confusion. Mat. 3. 9 Bring forth fruits worthy of repentance 1. Tim. 4. 8. Bodily exercise profiteth little. Luc. 17. 10. When ye have done all, say, we are unprofitable servants.  
XV. As therefore all the elect are in this life converted, 
The reprobate never truly repent.  so none of the reprobate do truly repent: but the more they are vexed with an evil conscience, & feeling or fear of punishment, so much the more falling into despair they storm against God & his judgements, turn themselves away from God, sin the more grievously, and blaspheme openly: or some time for fear of punishment, or desire of glory or other commodities of this life, they forsake their errors, embrace and profess the truth, abstain from external offences, and make a show of holiness, being indeed hypocrites, without faith, love or fear of God, and therefore in the end fall quite away. Examples are frequent, of Cain, Esa●, judas, Saul Ahab, Esaie the fifty and seventh and one and twentieth. There is no peace with the wicked. Matth. 21. 44. and Hebre. 66. They which have once been lightened & after fall, are not any more renewed by repentance, & 2. Pet. 2. 20. For if they after they have escaped from the filthiness of the world, by the knowledge of our Lord, etc. are yet entangled again therein & overcome, their latter end is worse with them then the beginning.   

XVI.  
The Papists opinion touching repentance i● impious, that contrition may be and is sufficient for our sins, and that it is a merit of remission of sins: that confession or reckoning up all ● man's sins to the Minister is necessary: that the works or rites commanded not by God, but by the Ministers, are necessary, and satisfactions for the eternal punishments, or those of purgatory, due to our sins. Psal. 90. 11. Who hath known the greatness of thine anger● Tit. 3. 5 He hath saved us, not by those just works which we have done, but of his mercy by the w●shing etc. Psal. 19 13. Who can understand his faults? cleanse me from my secret faults. Esa. 29. 13. Math. 15. 8. In vain they worship me with traditions of men.    

XV. OF THE LAW OF God.  
1 A Law in general is a sentence commanding that which is honest, and binding the reasonable nature to obedience, with a promise of reward if that obedience be performed, & threatening of punishment, if it be violated.  
2 Of laws some are divine, some human.  
3 human laws are either civil or ecclesiastical.  
4 The principal differences between divine and human laws are these: that divine laws do partly concern Angels and men, partly all, and partly some men: human laws concern only some men. Secondly divine laws, besides external actions, do also require the internal qualities and motions: human laws command only certain external actions. Thirdly, divine laws propose not only corporal and temporal, but also spiritual and eternal punishments and rewards● human laws promise and threaten rewards and punishments only corporal and temporal. Fourthly, obedience to divine laws is the end of human laws: human must serve to the observation of divine laws. Fiftly, of divine laws some are eternal, and some mutable; all human laws are mutable. Lastly, divine laws can be abrogated by none but God; human laws for probable causes many be changed and abrogated by men.   

XVI. OF THE PARTS OF GOD'S LAW.  
1 THere are in holy scripture found 3. parts of God's law. That is to say, Mora●, Ceremonial, and judicial.  
2 The moral law, whose sum is contained in the ten commandments, is a doctrine agreeing with the eternal and immutable wisdom and rule of justice in God, discerning good and evil, naturally known, and bread in reasonable creatures, in the creation, & many times after repeated and declared by the mouth of God, teaching us that there is a God, and what manner of God he is, binding all reasonable creatures to perfect obedience & conformity external & internal to that rule, promising the favour of God and life eternal to all that perform perfect obedience, and denouncing the anger of God & eternal punishment, to all that are not perfectly conformable thereunto, unless there be granted remission of sins & reconciliation through the son of God our mediator.  
3 The law of nature before the fall was altogether the same with the moral law of god: but the knowledge of God being after the fall obscured in man's mind, the law of nature is now become only a part of the decalogue or ten commandments, being obscure and maimed especially in the knowledge and worship of God, for which cause also God repeated and declared again in his church the whole body of his law.  
4 Ceremonial laws are certain precepts of ceremonies, that is, of actions, and external solemn gestures, or such as must be performed in the public service of God, with observation of the self-same circumstances, ordained either to signify future things, or for order's sake.  
5 judicial laws concern the external defence of discipline, according to both tables of the decalogue, or concerning civil government amongst the jews, that is, touching the order & duties of magistrates; judgements, punishments, contracts, and differences of being Lord or owner of aught.  
6 This distinction of divine laws, must be observed, both because of the difference of these laws, which being neglected their right force and meaning cannot well be understood, & also that we may well judge and instruct others in the abrogation and use of the law.  
7 These are the differences between the law moral, and ceremonial and judicial laws. First, moral commandments or precepts are naturally known: ceremonial and judicial are not.  
8 Secondly, moral laws bind all reasonable creatures, ceremonial and judicial were only prescribed to the jews.  
9 Thirdly, moral laws are ever in force, ceremonial and judicial are not.  
10 Fourthly, moral laws command external & internal obedience, ceremonial and judicial command only obedience external, which notwithstanding must be joined with internal moral obedience.  
11 Fiftly, moral laws are general, not limited with certain circumstances, ceremonial and judicial are special, that is, determined by certain circumstances.  
12 Sixtly, ceremonial and judicial laws are types foreshowing some thing; moral laws are not types but signified by types.  
13 Seventhly, moral laws are a principal worship of God, or the end of other laws; ceremonial and judicial owe service to the moral, that by them these may the better be observed.  
14 Eighthlie, laws ceremonial yield to the moral; but moral laws yield not to the ceremonial.   

XVII. OF THE USE AND ABROGATING OF GOD'S LAW.  
1 THe ceremonial and judicial laws of Moses in respect of obedience due to them, are abrogated by the coming of the Messias.  
2 The moral law is abrogated in respect of the curse, not in respect of obedience due to it.  
3 Uses of the ceremonial and judicial laws of Moses, partly were, & partly are these. First a schooling or leading us unto Christ, that is, a signifying, or shadowing of spiritual and heavenly things in the kingdom of Christ.  
4 Secondly, a distinction of God's people from other nations.  
5 Thirdly, an execution or putting in practice the law moral, which requireth a limitation of many circumstances, both in church & commonweal.  
6 Fourthly, ● testifying of our obedience towards God.  
7 Fiftly, the sealing of God's covenant by ceremonies, which were sacramental signs.  
8 Sixtly▪ a preservation of the Mosaical policy, till Christ's coming, by judicial laws, which were the sinews and form of the common weal.  
9 Lastly, a confirmation of the new testament, by comparing the fulfilling of all things with the types.  
10 The moral law, in time of our innocency, had other uses, than now it hath, as, a perfect conforming of the life of man to GOD'S will, a good conscience, and sure confidence in God's love & favour.  
11 In this our corrupt nature these uses it hath▪ first a maintaining of discipline within and without the church.  
12 Secondly, an acknowledgement of our sins, which two uses pertain unto all men, and are that p●dagogie or schooling of the law, whereby we are led unto Christ.  
13 Thirdly, an information to the true worship of God, which use is peculiar to the renewed or regetate.  
14 And these are the principal uses; besides which there are also some others as namely, a testimony that there is a God, & what manner 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 testimony of that excellency of man's nature which was before the fall, & which is restored unto us by Christ.  
17 A testimony of eternal life, wherein the law shall be fulfilled, seeing in this life it is not fulfilled, and God made it not that it should never attain its proper and principal end.   

OF THE EXPOSITION AND DIVIsion of the Decalogue.  
1 THe Decalogue or ten commandments, containing a sum of the whole law of God, are to be understood according to that exposition, which hath been delivered by Moses, the Prophets, Christ and his Apostles.  
2 The law of god requireth perfect obedience both▪ inward & outward, in the mind, will, heart, & actions, that is, in our words, deeds, and external gestures.  
3 Our obedience to all the other commandments must be referred unto the first, because the love & glory of God must be the impulsive & final cause of all our obedience.  
4 The interpretation of every law must be gathered from the end for which it was made.  
5 For diverse ends one & the same work may be commanded or contained in diverse commandments.  
6 Precepts affirmative & commanding do include also the negative and prohibition: & contrarily.  
7 Some principal kind of thing being commanded or prohibited, other kinds also which are near & like unto that are universally commanded or prohibited.  
8 Where the effect is commanded or forbidden, there likewise we must understand that the cause is also commanded or prohibited.  
9 With the relatives their correlatives also are commanded, because the on cannot be without the other  
10 There are two tables of the decalogue, the first compriseth in 4. commandments certain duties to be performed immediately towards God: the second teacheth in 6 commandments what duties must be performed towards our neighbour immediately, but towards God mediately, that is towards our neighbour for the commandment & glory of God.  
11 The precepts of the second table yield place unto the precepts of the first.  
12 That is the truer division of the decalogue, which reckoneth the second commandment of images, the tenth of concupiscence.   

OF THE FIRST COMMANDMENT.  
1 The first table giveth precepts of duties toward God; the second of duties toward our neighbour, but so that the former immediately, the latter is mediately referred to God.  
2 Whereas the first commandment chargeth us to have for god only the true god manifested in the church, it doth especially comprise the internal worship of God, which consists in mind, will, & heart.  
3 The principal parts or points of this worship are these: true knowledge of God, faith, hope, & love of God, fear of God, humility before God, & patience.  
4 God may in some sort be known of the creatures, namely as far forth as it pleaseth him to reveal himself to every man.  
5 There be two sorts of knowledge of God, one simply & absolutely perfect, whereby God only knoweth himself, that is, the eternal father, son, & holy Ghost know themselves, & one an other, & understand wholly & most perfectly their whole infinite essence & manner of being (for none but an infinite understanding can perfectly know that which is infinite) the other in the creatures, whereby angels & men do indeed understand the whole & entire nature & majesty of god as being most simple, but not wholly; that is, they understand it only so far as he revealeth it unto them.  
6. That knowledge of God, which is in the creatures, if it be compared with that, whereby God understandeth and knoweth himself, is to be accounted imperfect, but if we respect degrees thereof, some of it is perfect, some imperfect, not simply but in comparison, that is, in respect of the inferior or superior degree.  
7. That is perfect, whereby the blessed angels & men in heaven know God by excellent vision or beholding of mind, as much as is sufficient for conformity of the reasonable creature with God. Imperfect is that, whereby men know God in this life less than they might, and therefore by God's commandment ought, by benefit of their creation.  
8. Imperfect knowledge is of two sorts, Christian or theological, & philosophical, Christian knowledge is that which is learned out of the doctrine of the Prophets and Apostles: Philosophical is that which is gathered from principles naturally known, and the beholding of God's works in nature.  
9 Christian knowledge is of two sorts, Spiritual or true, lively, powerful and saving: and Literal. The spiritual is a knowledge of God and his will, kindled in our minds by the holy Ghost according to the word, and by the word, causing in our will and heart an inclnation and study to know, believe & practise more and more those things, which God in his ●●rd commandeth us to know, believe, and do. The 〈◊〉 is a knowledge of God either retained from the creation, or afterwards wrought in our minds by the holy Ghost through the word of God, which is not accompanied with a man's desire of conforming himself thereunto.  
10. Both spiritual & literal knowledge is either immediate, wh●ch by instinct of the holy Ghost without ordinary means, or mediate, which is wrought of the holy Ghost by hearing, reading, and meditating on the scripture.  
11. The ordinary means of knowing God, and that which is presci●bed unto us by God, is by study and meditation of the scriptures, and therefore we must by this means labour to come to the knowledge of God, and therefore not desire and expect from God some extraordinary & immediate enlightening, except of his own accord he offer it unto us, and confirm it by sure & certain testimonies.  
12. But although God hath declared in his word how far in this life he would be known of us, yet natural testimonies of God are not superfluous, because they condemn the impiety of the reprobate, and confirm the salvation of the elect, and are therefore every where alleged by God in scripture, and must be considered by us.  
13. But withal, this we must be persuaded of them, that they are indeed true, and agreeable with God's word, but ye● they are not sufficient to the true knowledge of God.  
14. Besides, although natural testimonies do not teach any thing false of God, yet men without the light of God's word conceive out of them nothing but false opinions concerning God, both because those testimonies do not show so much as is delivered in the word, as also because men by reason of their native blindness and corruption, do mistake, misinterpret, and many ways corrupt even these very testimonies, which by natural judgement might be understood.  
15. And therefore in the first commandment is forbid de and condemned all ignorance of such things as God hath proposed unto us for to know of him, in his word, and in his works, as well of creation as redemption of the church: also all errors of such as imagine either that there is no God, as the Epicures, or many Gods, as the heathen, the Manichees, the worshippers of angels, dead men, other creatures, the witches, the superstitious, those that put confidence in creatures, or those which imagine a God divers from him which hath manifested himself in the church, as philosophers, jews, Mahometans, Sabellians, Arrians, Samosatens, P●cumatomachians, and the like, which do not acknowledge that God which is the father eternal, with his son and holy spirit coeternal.   

XX. OF THE SIX FIRST COMMANDMENTS.  
IN the first precept is commanded the immediate internal worship of God, whereof the principal parts are, true knowledge of God, faith, hope, love of God, fear of God, etc. as in the the 3 and 10 section of the title going next before, besides all this, herein is forbidden contempt of God, unbelief, doubtfulness and distrust in God, temporary faith, apostasy, carnal security, tempting of God, desperation, doubt of deliverance from sin and eternal life, hatred of God, inordinate love of ourselves and the creatures, servile fear, pride, vainglorious hypocrisy, impatience, rashness.  
2. The second precept is a rule of our whole worship of God, that we worship not God with any kind of worship, besides that wherewith he commanded himself to be worshipped: wherefore it commandeth the true & forbiddeth all the feigned and false worship of God, especially idols and images made to represent and worship God: also negligence of magistrates, whereby images or other instruments, which either do or may easily serve to idolatry, are tolerated in places subject to their authority, much more the worship of them; also hypocrisy and profaneness.  
3. The third precept requireth that external worship which every man ought to perform, that is, the furtherance of the true doctrive touching God, lawful swearing, zeal for God's glory: if forbiddeth omitting, weariness, and corrupting the doctrine concerning God, neglect of his glory, blasphemy, denial or dissembling the truth, unseasonable confession, abuse of liberty in things indifferent, scandals in life and members, neglect of prayer, prayer made after an evil manner, or not the true God, or not lawfully: ingratitude, denial, neglect and abuse of God's benefits; refusal of necessary oaths penury, idolatrous, unlawful, rash swearing, unconstancy of lightness in defence of Gods▪ glory, and erring zeal.  
4. The fourth precept containeth that external worship of God, which is public in his church, or the preservation and use of the ministry, that is, public preaching and study of religion, administration and use of the sacraments: public prayer: honour & obedience dew to the ministery, that is, a maintaining of the ministery and spiritual sabbaoth, which is, obedience to this doctrine. It forbiddeth neglect of the duty of teaching, corrupting and maiming of doctrine, neglect of exhortation to use the sacraments and their lawful administration: contempt of doctrine, and curiosity in searching things not necessary: contempt and profanation of sacraments: neglect of public prayer▪ hypocritical presence at them, such recital of them as is unprofitable to the church; with drawing others from the ministery: abolishing the ministery, calling there unto men unworthy, errors about the use of the ministery, contempt of ministers, disobedience to the ministery, ingratitude or hard dealing against the ministers, neglect of schools and scholars.  
5. The fift precept commandeth civil order, or mutual duties of men between superiors and inferiors; whereof some are peculiar to parents', as nourishing, defence, instruction, and domestical education of their children: to teachers, as scholastical discipline and instruction: to magistrates, as commanding the discipline of the whole decalogue, and putting the precepts thereof in execution, by defending the innocent, punishing offenders, ordaining and executing politic laws in common weals: of masters, as to command their families that which is just, to give rewards, and govern by domisticall discipline: of such as are honourable for age or authority, as to direct others both by examples and advise: inferiors, as honour, that is reverence, love, obedience, gratefulness, mildness towards superiors. Other some are common to all men, as universal justice, and justice particular distributive, diligence, love of parents, gravity, modesty, gentleness. Therefore it condemneth, in parents neglect or looseness of education, neglect of defence, or foolish zeal for children: In parents and teachers, neglect of instruction, corrupting, too much indulgence or favour, too much cruelty. In magistrates, sloth and tyranny: in masters granting too much liberty, unjust commands: defrauding men of their due hire or reward, too much roughness: in men of authority foolish counsel, light and evil manners, neglect of younger sort or others whom they may help or correct: in inferiors defect of reverence, love, obedience, gratification, mildness, or excess, when more of these is attributed unto them then the law of God doth permit. But in all omitting of duty, disobedience, eye-service, error or respect of persons in distributing offices, honours, or rewards, sloth, busy curiosity, want of love to parents, unjust indulgence towards children, ingratitude, unjust gratification, lightness, pride, immodesty, arrogancy, show of modesty, too much rigour & severity, too much gentleness.  
6 The sixth precept provideth for the safety of our own and others life and body: & therefore commandeth particular justice, hurting no man gentleness, mildness, quietness, commutative justice in punishments, fortitude, humanity, mercy, friendship. It forbiddeth unjust harming the life or body of ourselves or others, too much pity, wrath, unjust anger, desire of revenge, strife, cruelty, respect of persons, turbulence, unjust gratification for quietness sake, cavil upon too strict law, private revenge, fearfulness, inhumanity, hatred of our neighbour, inordinate love of ourselves, rejoicing in other men's harms, want of pity in men's miseries, lightness or inconstancy in contracting or dissolving friendship, cozenage.   

OF THINGS INDIFFERENT.  
1. OF humane actions some are in their own nature good or evil, some indifferent.  
2 Of their own nature good are such as be expressly commanded by God, which we must needs do, according to the intent of the law rightly understood.  
3. Evil in their own kind are such as are expressly forbidden in God's law.  
4. Indifferent are such as are neither commanded nor exhibited by God.  
5. These may either be done or omitted with sin, or without sin.  
6. They are sins when they are either done by the unregenerate, or of the regenerate, but with scandal & offence of themselves or others.  
7. They are no sins when they are done of the regenerate without scandal.  
8. They are necessary to be done when they cannot be omitted without scandal.  
9 Therefore of themselves they are lawful and good, but yet indifferent and arbitrary: by accident they may be evil and unlawful, or necessary.   

XXII. OF MAN'S JUSTIFICATION BEFORE God.  
1. That righteousness whereby we are justified before God, is the fulfilling of God's law.  
2. Legal justice is the fulfilling of the law, performed by him, which is named just.  
3. Evangelical justice is the punishment of our sins, which Christ endured for us, freely imputed by God to them that believe.  
4. Since the fall of man no man besides Christ alone in this life is justified before God by the righteousness of the law.  
5. We are justified only by faith in Christ.  
6 And yet the righteousness of the law must in this life be begun in all that will be saved.   

XXIV. OF THE SACRAMENTS.  
Publicly disputed at Heidelberg the 23. of August. Anno. 1567.  
1 GOd from the beginning did join unto his promise of Grace certain signs or rites, which are in the church usually called sacraments.  
The proof recited by the respondent afore disputation, after the ancient custom of the university.  
From Adam there have been sacrifices, which God ordained because they pleased him. Circumcision was commanded unto Abraham. By Moses the sorts & rites of sacrifices were increased, and other ceremonies added, which endured unto Christ; who ordained and substituted in their steed, baptism and the mystical supper of the Lord.  
2 The sacraments are signs of the eternal covenant between God and the faithful, that is, they are rites commanded unto the church by God, and added to the promise of grace, that by them as by visible and assured testimonies God may signify unto us and witness, that according to the promise of the gospel, he doth communicate Christ and all his benefits to them which use these signs in a lively faith, that so he may confirm unto them a confidence & assurance of this promise, and the church by these visible marks may be distinguished from all other sects, & publicly profess her faith & gratefulness towards God, continue & increase the memory of Christ's benefits, and be bound and provoked to mutual love and charity under one head, Christ jesus.  
The proof. This definition is expressly set down, Gen. 17. 11. Exod. 20. 10. & 31. 14. Ezech. 20. 12. Ye shall keep my sabbaths, etc. That rites were commanded unto the church by God, it appeareth by induction: also the rites are added unto the promise as visible signs thereof. Because the rites of all sacramen do not only signify our duties toward God, but especially & principally Gods benefits towards us: as circumcision signifieth remission and mortifying of sin. Deut. 30. 6. Col. 2. 2. 11. sacrifices and the Passeover, the kill and eating of Christ, 1. Cor. 5. 7. joh. 1. 19 Heb. 8. 9 10. Neither do we only signify so much by confessing and solemnizing them; but primarily and principally God signifieth so much unto us, testifying and confirming by ceremonies of the sacraments. For the ministers as well in administration of sacraments as preaching the word, represent the person and office of God towards his church. Matthew the eighteenth, and twenty nine. Teach and baptize all nations. joh. 1. 33. He that sent me to baptize. john 3. 22. and 4. 2. jesus is said to baptize, when not himself, but his disciples in his name did baptize. So of the sign of inauguration to the kingdom 1. Sam. 10. 1. The Lord hath anointed thee, when yet Samul was sent to anoint Saul.  
The sacraments therefore do strengthen our faith, because the scripture witnesseth that they are signs of the mutual & eternal covenant betwixt God & the faithful: because by them God signifieth unto us the bestowing of such benefits as are promised in the Gospel, and we must as well believe God signifying unto us his will by signs as by words; 
Sacraments confirm our faith.  because in their lawful use they have annexed unto them a promise of grace, not only as they are sacrifices, & show our obedience, but also as they are signs of grace delivered unto us by God: as: He that believeth and is baptized shall be saved. It shall be an acceptable sacrifice to make atonement for him. 
Mar. 16. 16.  lastly, because the scripture, to confirm the receiving or depriving of the things signified, 
Leuit. 1. 4.  allegeth the receiving or depriving of the signs, as Psal. 51. 
Psal. 51. 9  Thou shalt sprinkle me with hyssop & I shall be cleansed. 
Deut. 3. 6.  The L. shall circumcise thine heart &: Al we which are baptised into his death. 
Rom. 6. 3.  The bread which we break, 
1. Cor 10. 16.  is it not the communion of Christ's body?  
Hereupon are annexed other final causes; 
The ends of sacraments in respect of us.  They distinguish the church from other sects; this appeareth by effect and by testimonies, as, A stranger shall not eat therefore. What then availeth circumcision? very much. 
Exo. 12. 45.  For unto them were committed the words of God Ye gentiles, which in times past were called the uncircumcision, 
Rom. 3. 1.  because in that time ye were without Christ, 
Eph. 2. 11.  strangers from the covenant and common wealth of Israel, 
Gen. 17.  having no hope of the promise, and without God in the world. They are a confession & public thanksgiving for Christ's benefits. It shall be a sign of the covenant between me and you; and it shall be my covenant in your flesh. As often as ye shall eat this bread, show ye the Lord's death. 
1. Cor. 11. 26.  They continue the memory of God's benefits. This day shall be unto you for a remembrance. 
Exod. 12. 14.  It shall be asigne unto thee upon thine hand, 
Exod. 13. 9  & a remembrance between thine eyes. 
Luc. 22. 19  Do this in remembrance of me. They are a band of charity: for because they which use them are in league with God, they are also in league between themselves. 
Epe. 4. 5.  One Lord, one faith, 
1. Cor. 10. 12.  one baptism etc. We being many are one bread, one body. For we are all partakers of one bread.  
3. Rites and ceremonies not commanded by God to be signs of the promise, are not sacraments.  
The proof. The signs can confirm nothing but by his consent and promise, from whom the thing promised and signified is expected. Therefore no creature can ordain and institute testimonies of Gods will.  
4. Two things are to be considered in all Sacraments. 1. Visible, earthly, and corporal signs, which are rites or ceremonies, and visible or corporal things, which God exhibiteth or offereth unto us by his ministers, and we receive corporally, that is, by the parts and senses of our body: ● the things signified, which are invisible, heavenly, and spiritual, that is Christ himself and all his benefits, which are through faith communicated unto us by God spiritually, that is by power and virtue of the holy Ghost.  
The proof. The distinction is manifest, by an induction. Also the receiving of the signs is corporal and external: but the things signified are received spiritually or by faith: Because they are promised only unto such as believe; but the signs are no other wise ratified, than the promises whereunto they are annexed. Also because the signs show that unto our eyes, which the promise declareth unto our ears. As therefore the promise is a vain sound: so also are the ceremonies vain without faith. Lastly, because the things signified, are the participating of Christ and all his benefits. But this can noway be granted to any man, either in the use of sacraments, or without it, but by faith alone.  
5. The signs or elements are not to be changed in nature or substance, but only in respect of their use.  
The proof. This is clear by induction and sense. I baptise you with water. The bread which we break is the communion of Christ's body. Here bread and water are named in the use.  
6 The conjunction of the signs & the thing signified is not physical, that is natural and real, but relative, that is to say, this conjunction is a divine ordinance, whereby things invisible and spiritual are represented by things visible and corporal, as it were by certain visible words, and are in the right use offered & received together with the signs.  
The proof. Such is the connexion of all signs with the things signified, that they represent the things signified, and confirm the receiving of them, for they are as it were testifying pledges and seals, although they be not in the same place with the signs. The reason is, because to make something a sign of an other thing, is not to include or tie the same thing to the sign; but to order the sign to signify the things, whether it be in the same place with the sign, 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 holy Ghost: some accidents, not in the sacramental signs and elements, but in the hearts of men, as the gifts of the holy Ghost: some are divine actions, as remission of sins, some are corporal, and locally in one only place, not wheresoever the sacraments are used: as the flesh and blood of Christ.  
The names and proprieties of the things signified are attributed to the signs, and contrary the names and proprieties of the signs to the things, because of the similitude and likeness between both, or for signification of the things by the signs, or for the joined offering and receiving of the things togeaher with the signs in the lawful use of the sacraments.  
The proof. The scripture speaketh this of sacraments: Gen. 17. 10. Act. 7. 8. Circumcision is the league or covenant. Exod. 12. 11. the eating of the lamb is the Passover. Exod. 31. 7. the sabbaoth is the eternal covenant. Exod. 24. 8. The blood of the sacrifice is the blood of the covenant. And Levit. 17. 5. The atonement of our souls. Heb. 9 5. Over the ark was a cover shadowing the mercy-seat. Ephes. 2. 26. The baptism of water is the washing that cleanseth us from sin, Mat. 26. 26. 28. the bread & wine is the body & blood of Christ. And 1. Cor. 10. 16. It is called the communion of the body and blood of Christ. And so expoundeth itself, Gen. 17. 11. Rom. 4. 12. Circumcision is a sign of the covenant. Exod. 12. 27. The paschal lamb● was a sign of the passover. Exod. 31. 14. The sabbaoth a perpetual sign of grace and sanctification. Heb. 9 24. Ceremonies are similitudes & types of true things. Marc. 16. 16. He that believeth and is baptized shall be saved, Luc. 22. 21. The bread of the Lords supper is commanded to be eaten in remembrance of Christ.  
8 The lawful use of sacraments is, when such as are converted observe those rites which God hath commanded, for such ends as God ordained the sacraments.  
The proof. That only is the lawful use which agreeth with God's institution: but the institution comprehendeth these circumstances of persons, rites, and ends: therefore these once broken, the signs are presently abused. Esa. jer. 7. Psal. 50.  
9 In this use the things signified are always taken together with the signs.  
The proof. For thus much the rites do signify, & the promise annexed to the rites doth contain: as Mar. 16. He which shall believe and be baptized, shall be saved: but God is true, speaking to us as well by signs as by words. Therefore the signs are not in vain though the things be taken in one sort, the signs in an other.  
10 But without the use appointed by God, which is not without conversion, neither the ceremonies have the nature of a sacrament, nor gods benefits thereby signified are received with the signs.  
The proof. The signs of the covenant confirm nothing to them which keep not the covenant, or substitute others in their places, or refer them to an other end: but sacraments are signs of the covenant, whereby God bindeth himself to grant us freely remission of sins, & eternal life for Christ: ergo they confirm not them in the grace of God which are without faith and repentance, or use other rites, or to other purpose than God hath appointed. Besides, it is superstitious and idolatrous to attribute the testifying of God's grace either to an external work without promise, or to a work devised by men. Wherefore this abuse of sacraments hath not the grace of God annexed unto it, or confirmeth any man therein; as it is said, Rom. 2. 25. Circumcision availeth if thou keep the law, but if thou be a transgressor of the law, thy circumcision is made uncircumcision.  
11 The Godly receive these signs to their salvation, the wicked to their condemnation: but only the godly can receive the things signified, to their salvation.  
The proof. Us saith Peter, uz. which believe, amongst whom he reckoneth himself, baptism saveth, not the washing away of the filth of the flesh, but the request of a good conscience unto God. And Paul 1. Corinth. 10. 16. the bread which we break is the communion of Christ's body. And whereas the Sacraments are an external instrument, whereby the holy Ghost cherisheth & preserveth our faith, is followeth that as the preaching of the word, so they also further the salvation of the faithful. But chose the wicked, by abuse of sacraments, contempt of and his benefits which are offered them in the word & sacraments, and confession of that doctrine, which with a true faith they do not embrace, heap unto themselves the anger of God and fearful punishment, according to these sayings: He that offereth an ox is as if he killed a man, he which offereth a ram is as if he slew a dog. etc. Esa. 66. 3. He which eateth and drinketh unworthily, eateth & drinketh his own damnation, not making any difference of the lords body: for this cause many amongst you are weak and sick, and many are fallen a sleep. 1. Cor. 11. 27. But the things signified, because they are received only by faith, and are either the true causes of salvation, or salvation itself, namely Christ and his benefits; they neither can be received by the wicked, nor of any but unto salvation; as Christ saith, joh. 6.  
12. But in the elect, after they are converted, the fruits of a sacrament (though unworthily received) do in the end follow.  
The proof. The promise, and the signs of that promise, which hath a condition of faith annexed unto it, are ratified and take effect, whensoever the condition is performed; but such 〈◊〉 the promise which is signified and confirmed by the sacraments: therefore if there be faith believing the promise and signs, whether in the use or after, the things promised and signified are then received. 
Eze. 16. 59  I might deal with thee as thou hast done; when thou diddest despise the oath in breaking the covenant, Nevertheless I will remember my covenant made with thee in the days of thy youth, & will confirm unto thee an everlasting covenant.  
13. Of sacraments, some are once only to be received, some oftentimes; some are to be ministered only to those of ripe years, others even to infants also, according as they are ordained for once making a covenant with all those that are converted, and which are to be received into the church; as circumcision and baptism: or instituted to renew the covenant and preserve the unity and fellowship of the church, after our fall & conflict against temptation: as the ark, the paschal lamb, with other sacrifices, & the Lords supper.  
The proof. The iterating or renewing of baptism is nowhere commanded; the reason is manifested: because those sacraments are instituted to be an initiating, or solemn receiving into the church which is ever firm to him that repenteth or persevereth. But the iteration of the use of other sacraments is commanded: as in sacrifices, in the Paschal lamb, in worshipping before the ark, in sanctifying and cleansing it is apparent: Also of the lords supper it is said, As often as ye do this, ye shall show the Lords death. The reason is, because they are testimonies, that the covenant begun in circumcision & baptism is ratified and firm to him that repenteth. And this often exercising of our faith is necessary.  
14. The things common to the sacraments of the new and old testament are those, which are before set down in the definition of a sacrament. The differences between both are these, that the sacraments of the old testament did prefigure Christ which was then to 〈◊〉 the sacraments of the new testament represent unto us Christ with all his benefits, being already come: the old were others, and more rites, as circumcision, sacrifices, washings, the Paschal lamb, the sabbaoth, worshipping before the ark &c: the new are likewise others, and only two, baptism, & the supper of the Lord: the old were obscure; the new are more plain & easy: the old were commanded to Abraham's posterity & their households: the new to the whole church culled and collected out of jews and Gentiles.  
The proof. That one definition serveth for the sacraments of both new and old testament, we have already proved before. That there is a difference in the number and form of rites, appeareth by an induction. For in the new testament it is plain there are but two; because no other ceremonies having a promise of grace annexed are commanded by Christ. That sacraments of the old testament show Christ to come, of the new already come, it is manifest by their interpretation delivered in scripture, whereof we spoke in their definition. They differ in plainness, because in the new testament are fewer, 
NOTE. Abraham had a more excellent faith then any in the new testament: not for plains but for steadfastness.  and those signifying things already fulfilled, in the old there are more rites, and those shadowing future things, all whose circumstances were not yet known. lastly, by induction it appeareth, that the old were commanded only to Abraham and his posterity, and their servants: the new to all even as many as will be members of the church: as Genesis the seventeenth. Every man child of eight days old amongst you shall be circumcised in your generations▪ as well he that is borne in thine house, as he that is bought with money of any stranger which is not thy seed. Exod. 12. No stranger shall eat thereof. Math. 8. Teach all nations baptizing them, etc.  
15 Both Sacraments and preaching of the gospel are God's word, which he exerciseth towards his church by the Ministers, because they teach, offer, & promise unto us the same communion of Christ and his benefits, and are external instruments of the holy Ghost, whereby he moveth our hearts to believe, and therefore maketh us partakers of faith in respect of Christ and his benefits. Neither yet is the working of the holy Ghost tied unto these sacraments; nor do they at all profit but rather hurt such as with faith do not apply them to themselves, as the very words & rites do signify.  
The proof. That the Ministers do all in GOD'S name in administration of sacraments, and that by the sacraments God doth signify, that is, teach, offer, & promise unto us the communion of Christ, we showed before in our second proof. Whereupon followeth this other conclusion, that the holy ghost thereby moveth our hearts to belief. For because sacraments are a visible promise, they have the same authority to confirm faith in us, as hath a promise made by word. Whence also followeth a third conclusion. For that which serveth to kindle & stir up faith in us, the same also serveth to the receiving of the communion of Christ: because we have this communion through faith. The bread is the communion of Christ body. Baptism saveth us, etc. And yet the holy Ghost doth not always by them confirm our faith: because neither by the word doth it always kindle faith in us; as the examples of Simon Magus and infinite others do show. That the use of sacraments without faith is hurtful, is already proved in the eleventh proposition.  
16 The word and the sacraments differ, because the word signifieth gods will towards us by speech, the sacraments, by gesture: by the word faith is begun and confirmed, by the sacraments only faith begun is confirmed: the word even without the sacraments doth teach and confirm, which the sacraments do not without the word: without the knowledge of the word they that are of ripe years cannot be saved; but without the use of sacraments (if it be not by contempt) men may be both renewed and saved: the word is to be preached to the unbelieving and wicked, the church must admit to the sacraments only such as God will have us account members of the church.  
The proof. Sacraments without the word going before do neither teach, nor confirm our faith: because their signification is not understood but by preaching or expounding them by the word: neither can a sign confirm any thing but what is before promised. This may be proved by example of the jews, who either did or die observe those ceremonies, abolishing or not understanding the promise of grace and of Christ's benefits.  
Men of years cannot be saved, except they have knowledge of the word, either by teaching after the ordinary way, or by revelation after an extraordinary way. Because He that believeth not in the son is already judged. Ioh 3. 18. Faith is by hearing, hearing by the word of God. Rom. 10. 17. But without sacraments they may be saved; because though by some necessary occasion they be hindered from them, yet may they believe, as the thief on the cross: or if they be infants, they may be sanctified according to the measure of their years, as john in the womb of his mother, & many other infants which died before the day of their circumcision.  
The word also must be preached to the wicked, because it is ordained for their conversion.  
The sacraments must be administered unto them, which are to be acknowledged for members of the church: because they are instituted only for the use of the church. Act. 8. 17. If thou believest thou mayst be baptized.  
17 This is common to Sacraments and sacrificer, that they are works commanded of God to be done by us in faith: but yet a sacrament and a sacrifice do differ, because by a sacrament God doth signify and witness his benefits which he performeth unto us: but by sacrifice we perform and offer our obedience unto God.  
The proof. That sacraments are works commanded of God to be done by us in faith, we have showed in the 1. 2. 3. and 10. proposition. Both are mentioned Heb. 11. 4. By faith Abel offered unto God a greater sacrifice than Cain etc. That Sacraments are signs of Gods will towards us, it is proved in the second propos.  
18 And therefore the same ceremony may have the nature of a sacrament & of a sacrifice; because thereby God giving unto us visible signs, testifieth his blessings and benefits towards us; and we by receiving them do likewise testify our duty towards him.  
The proof. This is manifest by the Pascal lamb and other sacrifices; also by the sabbaoth: which were an obedience commanded by God, whereby the godly did worship him, and show themselves grateful to him: & withal were signs of God's benefits which they received by the Messias. So baptism is a profession of Christianisme, and a sign whereby Christ witnesseth that we are washed in his blood. The Lord's supper is a thanksgiving for the death of Christ, and an admonition, that we are quickened for and by his death, are made his members, and shall as bide in him for ever.   

AN ANSWER TO SOME ARGUMENTS against the Sacraments.  
Certain objections against the aforesaid propositions of Sacraments, with short answers of Vrsinus thereunto, taken in a public disputation. Anno. 1567.  
1 Objection against that part of the second proposition; Sacraments are signs of the eternal covenant.  

The signs of an eternal covenant are eternal;  
But these signs are not eternal:  
Ergo neither is the covenant eternal.   
The proof of the maier denied is; In relatives one being taken away, the other also is taken away. Answer to the rule, whereby the mayor is proved, by distinguishing. In relatives having but one only correlative, as a father, a sons one being taken away, the other also is taken away: but this rule holdeth not where are more correlatives than one; as to this covenant of God are correlatives not only the signs, but they also with whom this covenant is made, who shall endure for ever, &c: But these signs are correlatives to the covenant, not simply as it is a covenant, but as it is a covenant confirmed by signs.  
Note, that in the second part of this proposition, between God and the faithful, are included also the posterity of the faithful, as the part in the whole, though actually they do not yet believe, as infants. Therefore the definition is not more strict or particular than the things defined.  
object 2. against that part of the second proposition; And so confirmeth in them the confidence of this promise.  
That which is given to such as have no faith, cannot confirm faith, because there is none to be confirmed.  
Baptism is given to infants which have no faith:  
Ergo baptism doth not confirm faith. And so consequently all sacraments do not confirm the confidence of this promise.  
Ans. 1 to the mayor by a distinction. It cannot confirm faith in them at that instant when it is given them, & they have no faith yet may it confirm faith in them, when they are of ripe years, and do believe and have faith.  
Auns, 1 The minor also is very doubtful, whether infants, especially of the renewed and regenerate, be destitute of faith: seeing that unto them all ●●ertaine these promises: I will be thy God and the God of thy seed. To such belongeth the kingdom of God etc.  
3. Objection against the sixth proposition.  
The truth of signs being once exhibited and fulfilled, the signs themselves do cease;  
But in the new testament the truth of the signs is exhibited and fulfiled.  
Ergo the signs of the new testament are ceased.  
Auns. We grant all, if you by signs understand such signs, as signify future things, & things hereafter to be fulfilled, such as were the signs of the old testament: but we deny the mayor, if by signs you understand such as seal unto us things already performed, such kind of signs are the sacraments of the new testament. Object. 4. Against that part of the tenth proposition, which is not without conversion.  
The Papists sacraments are celebrated without regeneration;  
Yet are they sacraments.  
Ergo sacraments may be celebrated without conversion  
Auns. The minor may be denied in respect of such as are not converted. For to such, sacraments are no sacraments, that is, signs of grace: especially seeing they turn them into mere idols. But they become sacraments unto them, that is, signs of grace: when they are converted: and if they never be converted, they likewise never become sacraments to them.  
Repl. Enforcing an absurdity.  
They who corrupt the words and form of the institution of any sacrament (as baptism) do also overthrow the nature and substance of the same.  
The Papists do the former.  
Ergo they do also the l●tter: And therefore their baptism is not baptism; and so by consequent we which were baptised in time of Poporie, must be rebaptized.  
Auns. To the mayor. They overthrow the substance of baptism; true, to themselves and such as approve them, and be not converted; but not to them that acknowledging their errors are converted, and adjourn themselves to the church of Christ.  
Object. 5. Against that part of the eleventh; The godly receive the signs to their salvation.  
That only can be received by the godly to their salvation, which bringeth with it salvation, or is a cause thereof;  
But the things signified do bring alone salvation, and are the causes thereof:  
Ergo the things signified only, (and not the signs) are received by the godly to their salvation.  
Auns. To the mayor by distinction. That only which bringeth with it salvation can be received unto salvation; true, to cause or bestow salvation but that also which bringeth not salvation, that is, which is neither the efficient, nor form, nor material cause of saeluation, may be received unto salvation, that is to confirm salvation. I exp●●●de myself thus. Both the things and the signs are received unto salvation: but the signs in one sort, the things in an other. For the things are a cause of salvation, and part thereof: but the signs have in themselves no such quickening force, but only confirm our salvation as they are joined with the things.  
Object. 6. Against the twelfth proposition.  
That which bringeth with it condemnation, bringeth no fruits;  
The unworthy use and receiving of sacraments bringeth condemnation, as it is proved in the eleventh proposition:  
Ergo it bringeth no fruits.  
Auns. We grant all, before the conversion, not after; for then the unworthy use and receiving is made worthy.  
Repl. Condemnation doth not follow conversion;  
The fruit of unworthy receiving the sacraments is condemnation:  
Ergo fruits follow not conversion.  
Auns. It is true of condemnation. But here we speak of the fruits of a sacrament unworthily received, which before the conversion for unworthy receiving was condemnation; but after the conversion is changed into our good and salvation etc.  
Objection. 7. Against that part of the thirteenth Some sacraments are used only once.  
That which maketh to the confirmation of our faith must be often used;  
All Sacraments make to the confirmation of our faith:  
Ergo all sacraments are to be often used.  
And so by consequent we should be often baptised.  
Auns. to the mayor, which is true, if God have appointed that they should be often used. But he will not have the sacraments of our receiving into the church, and our regeneration to be iterated: because by them he doth once only beget us, and enter league with us, as by circumcision and baptism; but by the other he doth often confirm the league or covenant which he doth enter with us, as by the Paschal lamb, & the Lords supper.  
Objections. Against the second difference of the word and sacrament in the sixteenth proposition.  
They which are to be admitted to the more worthy, should not be forbidden the less worthy;  
The wicked are to be admitted to the hearing of the word, which is more worthy than the sacraments, as is proved 1. Cor. 1. 17. God sent me not to baptise, but to preach the Gospel:  
Therefore the wicked are not to be forbidden the sacraments.  
Auns. We deny the mayor if you take it universally; because it is neither every where nor always true.  
Repl. That should not be forbidden whereof may follow fruit;  
Of receiving the Lords supper even by the wicked may follow fruit:  
Ergo the wicked are not to be forbid the lords supper.  
Auns. to the mayor. He should not be forbidden if God forbade him not; but the church hath received this commandment of God, That it must not do evil that good may come of it.  
9 Objection against that part of the same proposition. The word must be preached even to the unbelieving.  
Christ forbiddeth us to cast pea●les to swine and dogs;  
Therefore the wicked must not be admitted to the hearing of the word preached.  
Ans. To the antecedent: by dogs and swine are not meant simply he wicked, but such enemies as mecke & persecute the doctrine: barking and impugning it like dogs, and treading it under foot like swine. Against such this argument were of force.   

XXIV. OF BAPTISM.  
1. Baptism is a sacrament of the new testament, whereby Christ witnesseth to the faithful being baptised with water in the name of the father, & of the son, and of the holy Ghost, that all their sins are forgiven them, the holy Ghost given unto them, and themselves ingrassed into the church and body of Christ: and they again profess that they receive these benefits of God, & therefore ever after will and must live to him, and serve him. And this same baptism was begun by john Baptist, and continued by the Apostles; this only was the difference, that he baptized men into Christ which should suffer and rise again, but these into Christ which had suffered, & was risen.  
2. The first end of God's institution of baptism is, that God hereby might signify & witness, that by the blood and spirit of Christl●●● doth cleanse those that are baptised from their sins, and engraffeth them into the body of Christ, and maketh them partakers of all his benefits.  
3. The second is that baptism may be a solemn receiving or enroulinge of men into the visible church of Christ, and a distinction thereof from all other sects.  
4. The third, that it may be a public & solemn profession of our faith in Christ, & of binding ourselves to faith in him, & obedience towards him.  
5. The fourth, that it may be an admonition of our plunging into afflictions, and our rising and deliverance out of them.  
6. Baptism hath by God's commandment & the promise of grace a certain power to seal and witness, annexed by Christ unto these rites rightly used. For Christ by the hand of his ministers bapt●zeth us, as by their mouth he speaketh to us.  
7. There is therefore in baptism a 2 fold water one external, visible, & earthly, which is the elementary water: the other internal, visible, & heavenvly which is the blood & spirit of Christ: there is also a twofold washing, the on external, visible, & signifying namely the sprinkling or pouring on of water, which is corporal, that is received by our bodily parts & 〈◊〉 the other internal, invisible, & signified, namely remission of our sins by Christ's blood shed for us, & our regeneration by his spirit, & our bei●● 〈◊〉 grafted into his body which is spiritual, that is, is received in spirit, & by faith. Lastly, there is a two fold minister of baptism one external of external baptism, which is the minister of the church, baptizing us in water with his hand: the other internal of internal baptism, which is Christ himself, baptizing us with his blood and spirit.  
8 Neither is the water turned into the blood or spirit of Christ, neither is the blood of Christ present in the water or in the same place with the water, neither are the bodies of such as are baptised sprinkled invisibly therewithal, neither is the holy Ghost in substance or virtue more in this water then elsewhere; but in the lawful use of baptism he worketh in their hearts which are baptized, and spiritually doth wash and sprinkle them with the blood of Christ, and useth this external sign as an instrument, & as a visible word & promise, to uphold & stir up the faith of such as are baptized.  
9 Therefore when baptism is said to be the washing of regeneration, or to save us, or to wash away our sins; it is meant; that external baptism is a sign of the internal baptism, that is, of regeneration; salvation, and spiritual washing & that this internal washing is joined with the external, whensoever baptism is lawfully used.  
10 Yet is sin an baptism so abolished, that we are freed from the guilt of GOD'S anger and eternal punishment, and regeneration is begun in us by the holy Ghost, & the relics of sin remain in us to the end of this life.  
11 But all and only the renewed, or the regenerate baptized to those ends for which baptism was instituted by Christ, do lawfully receive baptism.  
12 The church lawfully ministereth baptism to all and only those, whom it ought to reckon in the number of such as be renewed, and members of Christ.  
13 Whereas also infants of Christians are of the church, whereinto Christ would have all that pertain to him be received and registered by baptism, and therefore baptism is now in steed of circumcision, whereby justification and regeneration, and receiving into the church, were sealed by & for Christ as yet to come, as in baptism by and for the same Christ already come, as well to infants as to those of riper years pertaining to the seed of Abraham: and whereas no man can forbid water, that they should not be baptised which have received the holy Ghost cleansing & purifying their hearts, truly those infants must needs be baptized which either are borne in the church, or together with their parents come over to the church.  
14 As the promise of the gospel, so baptism also received unworthily, that is before conversion, is firm and procureth salvation to such as repent, and the use thereof, before unlawful is now made unto them lawful.  
15 Neither doth the wickedness of the Minister make the baptism vain & of no force, if it be done into the faith and promise of Christ: & therefore the church ought not to rebaptise even those that have been baptized by heretics, but to inform them in the true doctrine of Christ and baptism.  
16 And as the covenant once begun with God remaineth perpetually steadfast to such as repent, even after their sins from that time committed; so also baptism once received, confirmeth those that repent in remission of sins for all their life, and therefore ought neither to be iterated, nor deferred to the end of life, as if on that condition only it did cleanse us from our sins, if we committed no more after we were once baptised.  
17 But all that are baptized with water, whether infants or aged, are not made partakers of the grace of Christ. For God's eternal election and calling to the kingdom of Christ is free.  
18 Neither are all excluded from the grace of Christ which are not baptized with water. For not the want but contempt of baptism excludeth from the convenant made by God with the faithful and their children.  
19 And whereas the administration of Sacraments is a part of the ecclesiastical ministry, they which are not called thereunto and especially women, must not presume to take unto themselves authority of baptizing.   

OF THE LORDS SUPPER.  
Disputed in the Coll. of Wisdom the 2. of May, Ann. 1575.  
1 ONe of the Sacraments of the new testament is called the Lords supper, not because it must needs be solemnized only in the evening or at supper time, but because it was instituted by Christ in the last supper that he made with his disciples before his death. The Lord's table it is called, because therein the Lord feedeth us. The sacrament of the body and blood of Christ, because therein are these things communicated unto us. The Eucharist, because therein are solemn thanks given unto Christ for his death and benefits towards us. Synaxis or assemb●● because it must be celebrated in assemblies and meetings of the church. It is also amongst ancient wrighters named a sacrifice, because it is a representation of that propitiatory sacrifice which Christ performed on the cross, with an Eucharistical sacrifice or sacrifice of thanksgiving therefore.  
2 The Lords supper is a sacrament of the new testament wherein by commandment of Christ the bread and wine is in company of the faithful distributed and received in remembrance of Christ, 
The defnition or nature.  that is, that Christ may witness unto us, that he feedeth us unto etern●ll life, with his body and blood given and shed for us: and we render unto him solemn thanks for these benefits.  
3 The first & principal end & use of the Lords supper is that Christ may thereby witness unto us that he died for us and with his body and blood feedeth us unto eternal life, 
The ends.  that by this witnessing he may cherish and increase in us our faith, & by consequent this spiritual feeding The second is a thanksgiving for these benefit of Christ, with a public & solemn profession of them, and our duty towards Christ. The third is a distinction of the Church from other sects. The fourth, that it may be a bond of mutual charity amongst Christians: seeing they are all made members of one body. The fire, that it may be a bond and occasion of frequent assemblies of the church, seeing Christ would have one bread, and one cup to be distributed amongst many.  
4 Hence hath the lords supper that first use, which is, 
How the Lords supper confirmeth our faith.  a confirmation of our faith in CHRIST, because CHRIST himself by the hand of his Ministers reacheth & dealeth unto us this bread and cup in remembrance of himself, that is, that by this token and sign, as by a visible word, he may admonish us, that he died for us, and that he is unto us the meat of eternal life, whilst he maketh us his members, and because he annexeth a promise unto this rite, that he will feed with his own body and blood such as eat this bread in remembrance of him: when he said, This is my body: and because the holy Ghost by this visible testimony moveth our minds and hearts with more certainty to believe the promise of the gospel.  
5 There is then in the Lord's supper a twofold kind of food and drink: one external, visible, and earthly, namely the bread and wine: the other internal, invisible & heavenly, namely the body and blood of Christ: there is also a twofold eating and receiving, the one external, visible, and signifying, which is the corporal receiving of bread & wine, that is such a receiving as is performed by the hands, mouth, and corporal senses; the other internal, invisible, and signified, which is the fruition of the death of Christ, and a spiritual engraffing us into the body of Christ; that is, such an eating as is not performed with the hands and mouth of the body, but by spirit and faith. Lastly, there is a twofold minister of this food and cup; one external of the external food and cup, which is the minister of the church delivering to us with his hand the bread & wine; the other an internal minister of the internal food and cup, which is Christ himself feeding us with his own body and blood.  
6 The signs and elements serving for confirmation of our faith, 
The signs of the Lords supper.  are not the body & blood of Christ, but the bread and wine: for the body & blood of Christ are received that we may live for ever, but the bread and wine are received, that we may be confirmed in the certainty of that celestial food, and more and more enjoy it.  
7 Neither is the bread changed into the body and the wine into the blood of Christ, 
The manner of Christ's presence in the lords supper.  neither are the bread and wine abolished, that so the body & blood of Christ may succeed in their places, neither is the very body of Christ substantially present in the bread, or under the bread, or where the bread is: but in the lawful use of the LORDS supper the holy Ghost useth this sign and Sacrament as an instrument to stir up faith in us; whereby he dwelleth in us more and more, and ingraffeth us into Christ, making us become just for him, and by him to gain everlasting life.  
8 But when Christ saith: This, that is this bread, is my body: 
Sacramental speech.  and this cup is my blood, it is a sacramental or metonymical kind of speech, whereby is attributed to the sign the name of the thing signified, that is, we are taught that the bread is the Sacrament or sign of Christ's body that is, doth represent and witness that Christ's body was offered for us on the cross, and given to us for food of eternal life, and is therefore an instrument of the holy Ghost to continue & increase this food in us, as Paul saith, The bread is the communion of Christ's body, 
1. Cor. 10. 16.  that is, that thing whereby we are made partakers of Christ's body: and else where: We have all drenke of one drink into one spirit. 
1. Cor. 12. 18.  The same is meant when it is said that the bread is called the body of Christ by similitude which is between the thing signified and the sign, namely because the body of Christ nourisheth our spiritual life, as the bread the corporal life: and because of the sure connexion of receiving the thing and the sign, in the lawful use of a sacrament. And this is that sacramental union of the bread, & the body of Christ, which is expressed by the sacramental speech: 
Sacramental union.  not that local conjunction, which by some is devised.  
9 As therefore there is one body of Christ, 
A twofold feeding on the body of Christ.  properly so called, and an other sacramental, which is the bread in the Eucharist or lords supper: so also the feeding on Christ's body is of two sorts; the first sacramental, which is an external & corporal receiving of the sign, namely the bread & wine; the second real, or spiritual, which is the receiving of the body of Christ: 
joh. 6.  and it is to believe in Christ, and by faith dwelling in us by his spirit, to be engrafted into his body, as members joined to the head, and branches to the vine, & so to be made partakers of the life & death of Christ. Whereby it appeareth that they which teach thus are falsely accused, as if in the Lord's supper they did admit nothing besides the bare and naked signs, or participation of the death of Christ, or his benefits, or the holy Ghost alone, excluding the true, real, and spiritual communion of the body itself of Christ.  
10 The lawful use of the Lords supper is, 
The lawful use.  when the faithful observe this rite instituted by Christ, in remembrance of him: that is to stir up their faith and thankfulness.  
11 As in this use the body of Christ is eaten sacramentally and really; 
How the wicked ear.  so without this use, as by infidels and hypocrites it is indeed eaten sacramentally, but not really: that is, the sacramental signs, as bread and wine, are indeed received, but not the things themselves signified by the signs, namely the body and blood of Christ.  
12. The doctrine of the Lords supper is grounded upon many & those very forcible arguments. 
The co●●●●mation.  All places of scripture, which mention the Lords supper, do confirm it. And Christ doth not call any invisible thing in the bread his body given or broken for us, but that very visible bread which he broke: which because properly it could not be so meant, himself addeth an exposition, that he would have that bread received in remembrance of him, which is as much as if he had said, that this bread was a sacrament of his body. Also he saith that the supper is the new testament, which is spiritual, one, and eternal. And Paul saith that it is a communion of the body and blood of Christ, because all the faithful are one body in Christ, which can have no fellowship with the devil. Also he maketh the same engraffing into Christ's body, by one spirit in baptism, and the holy supper. The whole doctrine and nature of sacraments doth confirm it, which represent unto our eyes the same spiritual communion of Christ to be received by faith, which the word or promise of the Gospel declareth to our ears: and therefore they are called by the nanes of the things signified, and have not (except in the lawful use) the receiving of the very thing annexed unto them. The articles of our faith cofirme it, which teach that Christ's body is true human, not present in many places at once: and that now it is received up into heaven, and shall there remain, until the Lord return to judgement: that the communion of the godly with Christ is wrought by the holy Ghost, not by entrance of Christ's body into the bodies of men: & therefore all the purer antiquity of the church with very great and open consent professed the same doctrine.  
13 The Lords supper differeth from baptism, 1 In rite and manner of signifying, because the washing signifieth remission and cleansing of our sins, 
Differences of baptism and of the Lords supper.  by the blood and spirit of Christ, and society of the afflictions and glorification of Christ. But the distribution of bread and wine, signifieth the death of Christ imputed unto us for remission of sins, and that we being now engraffed into Christ are become his members. 2 In special use, because baptism is a testimony of our regeneration, or covenant between God and us, and of our admission or being received into the church: but the Lord's supper witnesseth, that we are perpetually to be nourished by Christ abiding in us, and that the covenant which we have once made with God shall ever endure steadfast, and that we shall for ever abide in the church and body of Christ. 3 By the persons to whom they must be ministered. Baptism is due to all which are to be accounted for members of the church, whether aged or infants: the Lords supper to them only which can understand and celebrate the benefits of Christ, and examine themselves. 4 In often use. Baptism must only once be received, because the covenant of God once begun, is ever firm and steadfast to them that repent, But the Lord's supper must be often received, because the renewing of that league, and often remembrance thereof, is necessary for the strengthening of our faith. 5 In the order of using; because baptism must be ministered before, the lords supper never but after baptism.  
14 They come worthily to the Lords table which examine themselves, 
Who may not come to the Lords supper.  that is, which are endued with true faith and repentance. Which who so do not find in themselves, they must neither presume to approach without them, lest they eat and drink judgement to themselves, nor defer repentance whereby they may approach, lest they pull upon themselves hardness of heart and eternal punishments.  
15 The church ought to admit to the Lords supper all that profess that they embrace the foundation of Christian doctrine, 
Who may be admitted.  & 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 sins 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 use of the cup. He hath also done wickedly in adding so many ceremonies, never commanded by the Apostles. He hath foully transformed the Lords supper into a theatrical mass, that is, into a foolish imitation of judaical traditions, & stagelike gestures. But most impious & idolatrous are those devises, to persuade that the mass is a propitiatory sacrifice, wherein by the mass-priests Christ himself is offered up to his father for the quick and dead: and by virtue of consecration is substantially present, and so abideth as long as the bread and wine remain uncorrupt: and bestoweth the grace of God and other benefits on them for whom he is offered, and by whom he is eaten with the bodily mouth, without any good motion of their own: and also that he is to be adored & worshipped, as he is included and borne about under those two kinds, namely bread and wine. For these damnable and abominable idols it is very necessary that the mass be banished from the Christian church.    

A FUNERAL ORATION OF D. FRANCES JUNIUS, Professor of Divinity in the famous School of Neustade; upon the death of D. ZACHARY VRSINE, a most worthy man and vigilant Doctor and Professor of Divinity in the said School of Neustade.  
WE have lately lost (noble and worthy auditors) the most faithful servaunt of God Zacharie Vrsine, a reverend witness of our Lord jesus Christ, a right virtuous man, my sweet fellow-professor, and one most beneficial to God's church: of this man are we deprived, and this our orphan-schoole left destitute of her parent. The greatness of which loss if I would amplify, I should but give occasion of more heaviness to your minds, that are already in this case too tenderly affected, and fail exceedingly of that excellency of discourse, which in so excellent a subject may justly be expected. For though fain I would, and could heartily wish that I might speak much to this purpose, yet I neither think it fit, considering I should but minister fuel to the fire of your affection; nor account myself able, as well for diverse defects which I feel in myself of wit, learning, exercise, & continuance of conversing with that man of happy memory, whereby I am much disabled; as also because if I were furnished with gifts of utterance (which in myself I acknowledge to be very slender) yet now the weight of this work, the scantness of time, and vehemency of my grief have debarred me all use and practise of them. Wherefore I would indeed have persuaded some others of our college to take some pains in this matter thereby to ease mine own study and sorrow; but they excused themselves with the public grief and their own most affectionate heaviness. And must we then needs neglect the commendation of that sacred soul, if in this public calamity of the Church and our school, we give ourselves wholly to mourning and lamentation? But that perhaps will seem an undutiful niceness & tenderness to such as know not the vehemency of our grief. Besides (to use the words of S. Amb.) though it do but increase our grief to wright of that which grieveth us, yet because commonly we content ourselves with the remembrance of him whose loss we lament, for th●● in wrighting a whilst that our minds by meditation are wholly fixed on him, we imagine him to live in our discourse; it is a thing that must be done, except we will be thought to have buried in silence the memory of a pledge so well deserving, and to have vouchsafed him no honour, or else to have avoided all incitements to grief, where as for the most part, to grieve is the especial comfort of such as are grieved. Shall we then differ this commendation any longer? no truly; but rather let us stir up your minds to maintain his memory both now & to all posterity hereafter: for (as Nazianzen saith) good men ought to be especially remembered, and they whose memory is godly and profitable. But stay then: am I the boldest of this company of professors? not so. But perhaps I am the most officious and forward to show my duty? truly neither am I so greedy of the glory of this action that I could find in my heart to snatch it from others by prevention. How then? am I belike the most unwise of all others? truly I do not arrogate to myself any great wisdom, only I hope this my duty shall be without offices & with thought hereof I am much comforted. But what moved me above others to take upon me the penninge and pronouncing of this oration? Because of duty one of us must needs have done it; & that which was a duty in all, grief excused in other, and might as well have done in me, had not very necessity not only required, but also even exacted it at my hands. For first I owe as much to the memory of that just man my good fellow-professor, as others do, namely an honourable remembrance of him. Moreover I owe so much duty and more to this our School, which may justly calling my diligence, as well in this as in other causes. lastlly I shall hereby provide both for the public good, and also for mine own credit: for otherwise who would not be ready to object against me that saying of Sophocles?  
Alas! how soon thankless posterity  
Leaves to retain a dead friends memory?  
But these learned and judicial men herepresent, may in the common heaviness make this benefit, that they persuade themselves they may shift of the burden of this exercise without prejudice of their credit: as for me, the necessity of my place enforceth either to provide some other who will and may better discharge it then myself, or else to submit myself to the hazard of your censures. The weight of my other affairs do overmuch distract me, the conscience of mine own weakness doth amaze me, the worth and greatness of the thing itself deters me. All this notwithstanding, the authority of this school prevaileth over mine affairs, good ensample and public pattern of the church forceth my conscience, and necessity itself doth thrust me forward setting aside respect of the worth and majesty of this subject, to say some thing thereof in this assembly. Trusting therefore to your courtesy and indifferency (worshipful and worthy auditors) first I desire & entreat you to hear favourably this my oration, no way matching (I confess) that matchless man's deserts, or your expectation, or mine own duty, but only fitting my poor mediocrity: then that you would vouchsafe lovingly to excuse me (plucking only some few fruits from that most rare and sacred tree (if I neither flourish out this picture with those curious colours, nor furnish out this table with those divers and daine●i● dishes which that rich store house might afford, but rather supply what mine ignorance hath omitted, and pardon both for shortness of time and vehemency of grief, whatsoever I shall happen to speak unadvisedly. For in that man I purpose not to speak of that we admired whilst it was present, and now want being absent (for I neither know nor can reckon all) nor of many such things as I know, and have much thought of (for even that also were almost infinite, and would seem incredible to many) but I intent in few words to lay down a brief of those virtues and good gifts which heretofore we have all seen, and whose loss we now lament, and to shadow out unto you the damage redounding to us all by the untimely death of that man of fame, that by this fi●e we may be inflamed to strong faith and serious repentance, and more and more frame ourselves to imitation of this worthy witness and valiant champion of CHRIST JESUS.  
Zacharie Vrsine was borne at Pres●aw of honest parentage by descent, in the year of our Lord, 1536. He was naturally for constitution of body strong; but more strong of mind and courage, especially after there had been joined to the goodness of his nature, arts, and sciences, and other most excellent and heavenly gifts & qualities. But touching the gifts of his body we shall not need to speak much, considering that some of them are indifferently common to all men, others besides men, are also incident unto beasts. For although in themselves they be commodious, and such as every man may well wish to further him in laudable attempts, yet they make nothing to the true glory and commendation of those in whom they are found: wherefore I am resolved to give unto him his deserved commendation, not as he was man, but a most absolute Divine. But touching the virtues of his mind, which by consent of all good men deserve of themselves to be desired, and possess the perpetual fruit of true glory, what shall I say? whence should I begin, or when should I end, if I should endeavour to speak all that might be said of this most holy & choice vessel, ordained to the glory of his maker? I should sooner want time then matter in so just a cause. Now than I see well what I have to do. I must prescribe unto myself certain limits & bounds, beyond which (would I never so fain) I may nor stray: that so, both I may promise to myself the things whereof I mean to speak, & you before hand may conceive what you are like to hear.  
First then I give you to understand, that this our dear Vrsine was a man absolutely furnished with many and those exceeding great and singular gifts of wit and understanding. Also this I say, that with these most singular, exquisite, and incredible gifts of wit was joined a most strict course of life, respecting the public good of the Church. Lastly, I tell you, that his godly death is unto us a most sure argument both of his eleganeie of wit and strictness of life. Within these bounds I do of purpose impale myself, that so you remembering this may the more easily recall to memory all the rest, and with authority call me homewards, if I offer to wander beyond these lists.  
Concerning that wit whereof we spoke, I am verily persuaded that this worthy man was most abundantly stored with many and those very heavenly gifts thereof: which I desire may be spoken without offence, and taken without envy of any man. For weighing with myself that strength of wit which is natural, I see not what was wanting in him that might be found in any man: but when I think of those virtues whereby our wits & minds are adorned and strengthened to the studies of humanity and religion, than me think I remember how by the finger of God almost all were heaped upon this one man. And that this which I speak is true, all men can witness who but once conversing with him have had experience of his singular virtues, witness his familiar acquaintance, witness his friends, witness innumerable multitudes of those which have used his advice, witness many great and principal men, which have preferred him before all men to be the oracle of their counsels, & th● censurer of their wrighting: witness innumerable peoples, nations, churches, and lastly books of his, by whose variety of learning CHRIST'S people hath already a long time been fed and recreated, albeit they like modest children, obeying the modest will of their natural Father, dissemble and conceal his name. Which being so, what need I any farther blazon the worth of so incomparable a wit? For if I consider with myself his natural wisdom joined unto this wit, behold immediately there are presented to my view whole troops of conferences, Letters, Lectures, Sermons, wrighting, books, being as it were whole shops and storehouses of his wisdom. If at any time I bethink myself of his invention, what could a man conceive of sharper edge? (as the Poent said) more forward and swift? more diligent & industrious, then was that force, wherewith it pleased almighty GOD to endue this vessel of holiness? If I respect that magnanimity and quickness of conceit whereby all humane things he conceived & scorned, what man on the earth did more easily, & in the twinkling of an eye, (as we use to say) overpass all those things, which to those celestial spirits seem vile & base, than he did? If tenacite of memory which is the continual companion of good wits, I find in this man a memory immortally good. But after this fruitful and happy wit was once manured & husbanded by ingenuous arts and sciences, than indeed began he to advance the singularity of his nature unto a perfection far exceeding all others. For he truly was so skilled in all arts and sciences, that he might worthily be thought possessed with that famous circle of sciences, so much commended by ancient philosophers. He was as well seen as any man in the art of pure, plain, elegant, and true speech. He had so diligently and artificially used each part of philosophy, that you should not take him to have been a scholar to philosophy, but rather philosophy to have been a scholar to him. He was most skilful in the Mathematics, he knew exquisitely all that pertained to Natural philosophy, and was so excellently cunning in Moral and politic affairs, that he might worthily be accounted a singular miracle of the world.  
Moreover (to the intent that learning this, we may proceed yet farther) how many and great men did he to his great cost visit, that he might thoroughly inform himself in the knowledge of these things, and perfit himself by diligent imitation. For he visited, heard, & swallowed not only with eyes and ears, but also with insatiable thirst of mind those most clear and eminent lights of all Europe, which then shined in Wittemberge, Leipsich, Paris, and Zurich, gathered from them all the sweet honey of learning, whose combs are now extant, delicious and wholesome to us for this school, to Germany his dear country, and to the whole church of God, which is the common mother of us all, but bitter and pernicious to all wicked men and heretics. What should I hear speak of exercise, wherein this great servant of God and minister of the church did so greatly delight, that with too severe and strict meditation and exercise, whereunto he was wholly addicted, he neglected all care of his bodily health. And this he did then especially, when he had satisfied his mind with the knowledge of humane arts, lest perhaps that might befall him which often befall unskilful fencers, who a long time flourish & beat the air without once touching the body, & after much pains taken to no purpose, when they come indeed to the sharp, are soon over come in fight: for it is indeed a great matter and ever commendable to excel all others in natural gifts & strength of wit, but greater, to grace that solid natural juice of wit with the flourishing pleasing colour of humane arts, but greatest, & that which exceedeth all the rest is, when both juice & colour are steeped & purified in the sacred fountains of this divine & heavenly doctrine: not that our minds might any more be coloured as in times passed with pure purple, but that every one in the spirit of his mind may be renewed after the image of his creator. And if any man in our memory, without doubt this valiant champion of Christ hath performed, laboured, and carefully perfected it. For first he perceived, and very wisely, that those dainty ornaments of humanity ought to be handmaides unto the word of God and holy scripture. Then this he laid down for a ground, that he was not at his own, but others disposing. Also he understood that as many as addict themselves to the service of God, obtain of him salvation, but such as withdraw themselves from under his hand, do fail thereof. But then (good Lord!) how fervent a study did the meditation of these things breed in the sanctified soul of this Christian champion? what fear? what desire? what zeal? Hence sprung his faith in Christ, his hope, and (that which is the bond of all perfection) his charity: all heavenly virtues, which when once they were rooted in him by God the father, they could never be rooted out, or corrupted by any temptation, violent fraud, prosperity, or adversity. What shall we farther say, if all this was not enough, but that the innocent man must daily punish himself? for he did severely chastise his body to bring it to subjection unto Christ. It is incredible how careful and religious he was not to be wiser than in sobriety was fit for him: he did ever captivate unto Christ that natural wisdom wherein he excelled; he never durst determine any thing but out of the plain and known word of God, he would avouch nothing but what he had received by most sure faith of the holy Ghost; lastly he was always of this mind, that nothing was to be altered from the common received customs and opinions, except the unresistible verity of God's word did both command and force. But that he might with more certainty compass all these things, he was exactly skilled in the tongues, a most necessary instrument amongst others for a true divine: and these he had always ready, and used them wheresoever was need with passing dexterity and wisdom. A man for judgement most profund, for providence wise, cunning to devise, quick to invent, laborious to search, sharp to discuss, ready to perceive, in delivering a truth most faithful, in refelling a falsehood most powerful, far from vanity, diligent in all he undertook, armed at all points with the complete harness of a true Divine, a strong repeller of falsehood, & an invincible fortress of defence for verity. This man (worthy audience) by profession a divine, indeed a champion of Christ, have we lost, we have (I say) lost by the will of God this earnest maintainer of God's truth, this victorious adversary of Satan; this faithful touchstone and rebuke of the frauds and sophisms which he useth to plot and devise, this valorous vanquisher and destroyer of heresies we have seen taken from among us: and we all lament this most heavy plague and grievous wound inflicted on us and the whole church of Christ. But whether do I wander? Do you not now perceive (noble and excellent auditors) that by degrees I am fallen to the second point whereof I purposed to speak? For hitherto I have given you to understand that this our Doctor was a rare man for excellency of wit, learning, trust, and skill in matters of religion, the learnedst among divines, and most divine among the learned. Now it followeth necessarily that I speak somewhat of that second part which I proposed, that so to this theory and knowledge I may join his virtuous life and practise.  
The manner hereof was this: he was an other just Zacharie before God, and laboured with all his might to join innocency of life to those excellent gifts of wit bestowed on him by nature, art, one the heavenly grace of God: I call you to witness that have conversed with the man openly and familiarly. Whatsoever he had of nature, did he not (after he had faithfully bettered it by liberal arts, and profited it by grace infused from heaven) employ it wholly to the study and duty of piety, charity, and humanity? Some perchance will think it incredible, some enuiouselie spoken; yet I must needs say it. I think this age hath bred very few, whose studious part and dutiful mind might be compared with this man's heart and mind. Which I speak not because I would flatter him: for why should I flatter the dead? nor that I yield too much to our friendship and familiarity, for it was a grief to me that I was almost always absent from so worthy a man; and now to be cut of from all hope of acquaintance with him which I have so much wished, this is that which grieveth me most of all. I speak the truth, & that which in conscience I think; I have observed in this man so much diligence of study, and so much graciousness of courtesy & fair behaviour, as can very hardly be matched, must less bettered by any man. And how might this be known? beeaus in piety, charity, and courtesy he satisfied all other men, but never could satisfy himself. But who, I pray, is there that can witness thus much? nay who is there that cannot witness it, if he have but heard the name of Vrsinus? heard it, say I? nay I call them to witness which know not so much as his name. There have been many in our memory, which have most greedily gathered the most sweet & wholesome fruit of his labours, as from a tree unknown, & have together with us thirsted after the water poured from his river and bowels by Christ. It were to long to confirm these things by examples, testimonies, and arguments: & perhaps to some of you unprofitable, to others tedious. But out of many I will make choice only of some few, & from his plentiful panterie & stor-house, furnish you out a frugal & thrifty banquet. His first rudiments of religion he had learned of a child; which is a great matter. In process of time he increased & furthered them most abundantly: which is more. But the greatest matter & most memorable of all the rest, is that when he was aged (if a man of years may be termed aged, at which years it pleased God to take away and extinuish that light, shining to the testimony of that true light) but being, I say, aged, he as much confirmed that his study of godliness and religion, as when he did most.  
Lastly, at all times (that I may, if it be possible, conclude all in a word) without measure or end he was so carried away with desire of godliness and reverence of his maker, and did so bury himself therein, that from the principles of wisdom proceeding every day very much forward, he in the end attained that perfection, wherewith the most righteous God hath now crowned him. And though himself procured & used no other sufficient witnesses of these his most holy endeavours (which God very well knew and approved) besides that great searcher of hearts, God, & our Lord jesus Christ whom he served in spirit: yet am I able to allege two most evident proofs thereof, namely his faithful prayers, & sacred meditations. But then (will some man say) did this Vrsinus, whom you commend, use to call witnesses about him when he went to prayer? did he offer himself to the view & hearing of others as if he had been on a theatre and not in his closet? no truly. That most simple man, one far from all show of this humane vanity & affection of vain glory, thought it always sufficient to be seen in secret by his father▪ which seeth in secret, was very wary in being seen of others, confirmed himself by Christian prayer, did not vaunt himself by pharisaical boasting. Do I then guess and speak by conjecture? nor so, but avouch it upon certain knowledge. For such indeed was this man of God, most careful of the truth, the church, the afflicted brethren, & all men, wholly bend to faithful prayer, whereby like another joshua conversing night & day in the light of heavenly things, he did with fervent prayer save and defend the people of his charge, & with the sword of God's word chased and put to flight the enemies of the faith. But what should I speak of his meditations? We found (o dear Vrsine) that thou didst truly observe, what Demosthenes had before in word & deed approved, That easy things were hard to be conceived by the negligent, and hard things easy to the diligent. So certain was it that thou thoughtest nothing unworthy thy meditation. For what easy thing did escape him? What difficult thing was there whereunto he did not attain? Whatsoever the eternal spirit of God delivered in the books of the Prophets & Apostles, all that he believed faithfully, searched diligently, and attained by med●●ating thereon miraculously. For those he accounted the worthiest pains, which were bestowed in those divine studies. As often as I think on the great, laborious, and peremptory desire of meditation which was in this man, (and I cannot but think of it very much and often) I still call to mind that elegant sentence of Ba●●●us the Great, seeing the truth is hard to find, we must every where seek after it. For if the conceiving, as of arts, so also of true 〈◊〉 and religion, be made great by that continual increase which by little and little is gathered together, there is not that thing so mean & simple, which they that enter into that kind of know ledge may or aught to despise. But what think you of this, that there was nothing delivered by those great men & principal philosophers which this my busy fellow professor did not by meditation attain, were it never so crabbed, deep, and obscure? was he not well seen in the moral wrighting of Aristotle and other wrighters? was not natural philosophy plain, open, and easy unto him? did he not absolutely conceive the drift and nature of Aristotle's Organon? the subtlety of which work some fly, as despairing of the understanding thereof, others with rash judgement condenne it, as the fatal and pernicious Scylla or Charybdis of youth: the subtlety and commodity of which work Vrsine sharply and speedily perceived, and presented it as it were in a table to be perceived and perused by others. What should I here speak of the Mathematics, whose foundations are commonly grounded on serious meditation of mind, whose principles are contained in axioms or petitions as they call them? Their difficult precepts were not unknown to Vrsinus, who by serious meditation, not fleeting & slender insight, thoroughly perused them all. Well then, let us now see what witnesses we can produce for this matter. After I have used his own testimony, I will then think of others. Vrsine himself in the whole race of these his too short days, is a most substantial witness of his own meditations, & all those virtues which before I have recited. For what duties of piety, or Christian charity, or common courtesy did he omit? his religious duty toward God, God himself did see, acknowledge & seal, & hath now at the last rewarded. But because the best way to know the tree is by the fruit, let me (with your patience) a little turn your thoughts to the fruits of his godliness & religion. Truly I think that in holy scripture they are the greatest fruits of godliness, which concern the advancement of God's glory. And when was this sacred soul at all wanting hereunto? when did it not endeavour & labour vehemently to give light every day more than other to the truth, & therewith to lighten others with whom it did converse, that so it might dispel the foggy clouds of error? But those duties of piety are most nearly linked unto charity, which concern both edifying of the church, & the salvation of our neighbours. Wherefore now I will speak jointly of both sorts of duties, & demonstrate how painful this courageous soldier of Christ did labour by his speech, his wrighting, & his whole mind, that he might not in the least manner trip or wander from his duty. As therefore the duties of piety & charity are between themselves agreeable, & united: so also they lived, increased, & altogether shone forth of this man when he lived. For if we respect the exercises he undertook in regard of these duties, good Lord, how great was his faith? his diligence? his fasting? his watching? for not only the fruits ensuing hereon can witness thus much unto us, but also that macerating and pulling down his body, that taming of his flesh, that outward man worn and spent with sore passed labours, so that he died an untimely death. I would to God (my dear Vrsine) thou hast not so weekned thyself with unmeasurable 〈◊〉, that thou mightest longer time have 〈◊〉 us, 〈◊〉 school, & God's church For thou didst so far respect god, that thou didst no way respect thyself. Alas, alas, dear Vrsine the light of Germany, the pillar of the church, the father of this our school, and the immortal glory of this county Palatine, I would thou couldst have been persuaded, to have taken thyself a little from thyself, and respited thyself a little from thy continual cares, that so we, this school, & the whole church might a little longer have enjoyed thee? when I in times past admonished thee somewhat to this purpose thou madest me answer, that bodily exercise did little profit: where unto I replied that it was profitable, and that by intercourse it was to be joined with the exercise of the mind, and that it was elegantly proved by Chrysostom to the people of Antioch: all this I tried with him, but to no purpose. But what mean I? the Lords will hath been done, it is better to be silent, then to reply. Who then is there which can show, that the duty of this worthy and laborious man was ever wanting either in speech or wrighting, as long as he was any way able to show it? for mine own part I know not whether the remembrance of his invincible pains, which he uncessantly used in performance of these duties, did more grieve me, or the conceit of that fruit, which without care of himself he dealt unto all posterity doth delight me: although time may were away grief, but this fruit shall continue beyond all tyme. If I respect private conference, thy mind was an wholesome and well sured treasure: if thy public speeches, it was the oracle of God, at least for that measure that may be found in mortality: if both together, that thy divine disposing and dispensinge of the mysteries of God, doth not the brightness thereof dazzle and blind the eyes of my mind and understanding? Thou man of God, thou well furnished Divine with all the holy complete armour of divinity, thou excellent amongst all divines, when didst thou at any time cease from preaching and professing of the truth? when didst thou conceal those mysteries which were stored up in thy armoury, that is, in thy mind? when wert thou at any time idle? it is strange that I will tell you, yet very certainly true, there never came in my presence idle word out of his mouth: all things did streane from him so exquisite, leveled, weighed, & premeditated. What should I speak of his public discourses? his excellent sermons first preached by him at Heidelberg were in admiration with all men; the variety & multiplicity of learning, which he used in his lectures did refine, adorn, better & make fruitful the wits of many, which now in all parts of the Christian world plant, sow, & water the garden and field of God, which build up the house of the living God, and lastly which by their labours of imitation do represent this their faithful master, as it were revived by them & recalled from death. Nay his ordinary table which he used in the house of wisdom, was so spread with variety of flowers & sweet fruits of that more sacred sort of philosophy, so stored with provision new & old, that it might well seem, not a table of vulgar philosophy, but a sanctuary of celestial wisdom. There the voice of scripture resounded, which is the only messenger and interpreter of wisdom, there were her foster-childrens, honesty and modesty, and (to use the words of Eustathius in Macrobius) with sobriety, godliness. There was variety of history, natural and moral; there sat by all the sciences, and one after an other interposing did by intercourse breath lovely & lively freshness into the whole assembly. If any man will reckon these among his discourses, he may for me; but I know these were full & just lectures, adorned with notes of all sciences, & beautified with admirable graces. And these are the great virtues of his discourses. But who will not marvel that all these virtues should daily be polished & adorned by wrighting, that most excellent & ready maker & master of eloquent discourse? For this mirror of men took pleasure to feed the fluency not only of his tongue, but also of his wit by wrighting: which is a thing that Tully commandeth & commendeth to as many as desire to excel in speaking & teaching. Therefore all his lectures, commentaties, observations, & notes were wrighten: so that from his own writings he had continual helps, both for his own memory, & also for others direction. But amongst all these writings I marvel at nothing more, than that he could steal so much vacant time from them, as to answer to many & those very weighty questions. He opened the understanding of things, & freely gave counsel to such as requested his advice, & then was he most dutiful, when he was supposed to think of nothing less than duty. This the learned & unlearned, the poor & rich, neighbours & strangers, friends & enemies can very well witness: none of all which can justly complain, that he was either not regarded of him, or not satisfied by him. He endeavoured so courteously, gently & faithfully to do good to all, that he might win all, & join them to his L. Christ. But some man will say these are private matters: where are those public proofs of his piety & charity? these things are so openly witnessed & proved, that they are indeed clearer than the clear sunshine at noonday. For those elegant wrighting heretofore we have seen at Heidelberg, came most out of this store house: & those which here, I say here 5. years since were spread amongst us, were all wrighten by the same hand; and that hand which here he guided by his skill, God hath now possessed there with undoubted rest. Tell me (thou upstarte Eutyches) what didst thou ever feel more heavy than this hand, except the hand of God, which doth vex, persecute, excruciate, torment, & pursue them? What Belleraphon did more strongly beat down thy Chimaera? what Hercules thy Hydra? Who did ever more courageously confound that thy Cerberian monster of Ubiquity? But that I may not long dwell on a matter vulgar and trivial, thou Sarmatian Arius shalt not escape the hand of this heroic champion, though issuing from us. This same is he that hath provided, filled, polished, sharpened and fitted unto us armour, prepared for the destruction of thy impious opinion: of whose force I have thought good to forewarn thee, that thou mayest now at length begin to look back to God & reverently fear the eternal son of the eternal God which is, was, and shall be one together with the father for ever and ever: which if thou wilt not do, understand then that there is denounced from this man eviction of thy blasphemy, and from God, thy downfall, ruin, and destruction. What trust them, what diligence shall we think was in this sweet and sacred soul, who suffered no hour, no moment of the day to pass without some profit? The proofs of piety & charity consist especially in these 2. causes; first in maintaining true doctrine, secondly in assailing and suppressing that which is false. Who then is there that can addict himself more religiously, learnedly, fitly, presselie, vehemently, faithfully, diligently & stoutly to true and sound doctrine than he hath done? To speak somewhat of his courtesy, what greater favour could he do, then that whereof before I spoke, which was his diligence in unfolding questions, and giving advise? Which in this man was ever so elaborate, that he cleared all doubts most evidently, discovered all sophisms most subtly, readily, & with passing dexterity and agility, not with the words of human wisdom, but by the power of the holy spirit. Why then should any here object, that he was a man of churlish and surly disposition? In deed as they which are painful in their studies are somewhat surly to such idle and slothful children as delight more in childish sports then manly studies: so they that are most diligent are somewhat way ward to men of vanity. For to myself and other good men that knew him, no man was more courteous and affable. And if at any time he made it a religion to stir from any matter which he busily intended, I likewise made it as great a religion to call him away from it: because I would presuppose, that either he was very busy or not very well. In my occasions of business (saith Tully) I am very doubtful, when having begun any thing I am called to some other matter: neither can I so easily conjoin things interrupted, as finish them once purposed. Touching health there is none so foolish but (if he do not believe me) may learn as much by nature & experience. Wherefore he is but a drone, that will be troublesome to a busy be; and he too uncivil, foolish, & importune, which takes such harmful diligence for a duty. Of this sort there are many so foolish, and injurious to good men, that they scarce account them men, unless they will every way be as foolish as themselves. What shall I here show that, I often see very great men complain of this matter, that they are suddenly called away from those studies that are sacred, weighty, and required of their place, and compelled against their wills to spend most of their time in trifles, & idle discourses, and so almost to nothing, to their own great grief, and the public damage of the church. How often, and how grievously do Nazianzen, Austin, and Ambrose confess that they have taken these withdrawings and callings away from their studies? They truly deal more wisely, so they be not over strict, which imitate that same Basilius the Great, and Chrysostom, For they so closely betook themselves to their function, that they prevented all such withdrawings, as are wont, either rashly or without respect of duty to be imposed upon learned men. They saw well that if you admit these importune saluters at the first, they will afterward challenge it as a right to be troublesome to good men, & by their example provoke other men to the same importunity: but that you should provide for best, if at the first you took some care, & prevented these uncourteous courtesies In this sort therefore did this good soul do service to God, and the church, or else tender his own health. Thou rather art churlish (o thou importune man whosoever thou art!) which uncourteously desirest that, which Vrsinus of courtesy might & of duty ought to deny. It is folly not to excuse him that is busied in affairs of the church; but not pardon him that tendereth the health of his own body is in humanity: & both contrary to the law of charity. Although (to come to the last part of my speech) this our dear brother was not so hindered, but that when he was unable to lift his hands, his tongue stambering, & his jaws almost closed up, almost panting & gasping for breath did yet attend to these studies & duties. For when his strength failed, & the juice & bold in his body was decayed, how often did he think of this our School? How often did he complain that he was idle amidst that painful business of his infirmity & sickness? How reasonably did he persist in those wrighting he had undertaken, until that soul which could be conquered & tamed by no afflictions, begun to fleet & fly out of his broken, conquered, & tamed corpse? o blessed is that faithful and wise servant, whom his Lord when he cometh shall find so doing? happy is that man, whose God is the Lord?  
And that this man of famous memory, our beloved friend, is now in that hill of Zion, in the city of the living God, in the heavenly Jerusalem, amongst myriads of Angels, in the company & church of those first▪ begotten which are gathered into a heavenly army, with the judge of all flesh, with God & the spirit of the just that are now perfected, with the mediator of the New testament jesus Christ, & the sprinkling of the blood of our salvation, both those arguments which before I used, namely those heavenvly gifts of wit, faith, hope, study of piety, charity, humanity, and all other duties and courtesies do evidently confirm, as also that most happy end which he made doth certainly demonstrate. For, not to speak of this, that his soul long since lived unto God, & was dead unto this wretched and miserable world, (for so I speak holily with Christ's Apostle of an holy thing) when mention was made unto him of faith, hope, charity, resurrection, life, glory, and eternal happiness, Lord how did he assent, applaud, & sweetly smile at it! how did he cast up his eyes to our Redeemer! to whom as he had long before commended himself, so also he did at length surrender his soul most peaceably, & so was wafted out of the deep sea of this world, into a most pleasant harbour of salvation and rest, even the bosom & embracings of our heavenly father. Who is there here (I beseech you) amongst us, that will not religiously cry out for joy, and wish together with me! O let my soul die the death of the just, and let my end be like unto his. For he truly saw, he saw by lively faith heaven open unto him, & Christ the Prince and perfecty of our faith sitting at the right hand of majesty in the heavens, incomparable glory provided for him, the whole company of that heavenly church welcoming him, lastly all making to salvation, since he did so quietly yield up his soul vuto God the Creator and Father of spirits, that so he might live with him eternally. This then is that soul (noble and worthy auditors) this is that sanctified soul and acceptable to God, which to our great loss is of late days taken from us: although (as sometimes Cyprian and Ambrose said) we have not lost it, but sent it before, purposing ourselves in good time to follow. We have not lost but repaid him, as Epictetus warneth us. For he which gave him hath required & received him back again. Why then do we mourn for him whom we have not lost? We lament that so sweet and fit an instrument of God's glory is received back from us: we lament this foreshowing of evil hanging over us, and now ready to befall us: we lament the present overflowing of wickedness, injustice, and all perfidious dealing, which commonly prevaileth so much the more, as it perceiveth these means of protection and salvation to be taken from us. For have we not reason to lament the loss of that instrument, of whom it is sin to conceal any thing that may worthily be spoken in commendation? I know right well (noble auditors) that many here present are able to speak more to this purpose than I either have done or can do. For that daily familiarity which you had with our Vrsine, hath enriched you with store of matter, and variety of learning with eloquence. But seeing of duty & desert I have yielded you the first place in this matter, and you have vouchsafed me the second; you will also (I hope) willingly pardon me, for substituting in my room a Divine to speak of a Divine, and attribute unto this man that which himself spoke sometimes of Athanasius the stout mainetainer of the truth, and Antagonist of errors. He was the Lords faithful labourer, a man of God, the reconciler of men, the trumpet of truth, the pillar of the church, God's true champion, constant in the faith of Christ, most fit for defence against poisenous heresies: who though he were peaceable & moderate in all things, yet could he never patiently endure, that for quietness sake God should be betrayed but was a vehement warrior and an invincible Herioicke spirit in this case: commending some, moderately chastising others; correcting some men's coldness, bridling others heat: providing for some that they fall not, labouring that others which were fallen might be raised again; simple of manners, diverse in discharge of many duties; wise of talk, wiser in understanding; wherefore he so lived, was so instructed, and so instructed others, that as his life & manners might be a list & limit to upright discharged of the like duty: so also his opinions may be examples as it were authentic laws of faith and religion. All this I may well speak in commendation of this our Divine, which the same Divine spoke sometimes in commendation of Athanasius. And would God have taken from us and the church such an instrument, except he had been angry for our sins? did not God condemn the wickedness of the world, when he took Enoch unto himself? was not all Israel on fire after Elisaeus was dead? was not juda miserably persecuted & put to the worst after the death of josias? have not we read that Count Stilico said destruction attended on Italy when so worthy a man as Ambrose was dead? was not Africa, Germany, and land sorely vexed, after they had lost Austen, Luther, & Bucer? And I am of opinion that God doth but reveal unto us some great & present anger of his, and foreshew some severe judgement against this ungrateful generation, by the death of other famous men, & of this choice instrument by name. But what if God not by word only but also indeed have often stirred up our unrepentant hearts to a profitable meditation & terror of these things? We truly have read, seen, & observed how great and manifold signs and tokens God useth to show both in heaven and earth, before he taketh away those sacred lights from amongst mankind: How vehemently he doth as it were cloth heaven and earth with mourning and lamentation, how fearfully he threateneth to set all on fire. All which he doth to no other end but by many testimonies of his anger to call us to repentance, and may give us to understand that he chooseth rather to disburden his anger upon all things then to strike mankind: and in the end when he is so near, that for often offending his patience he is ready to direct the arrows of his anger against our very heads; that then he may show that those good men in whom he taketh most delight, are delivered from danger of this general fire and fearful deluge of destruction. Wherefore (noble audience) this is the thing for which we mourn and sorrow, this is that wherewith we are moved and so nearly touched: and and truly we show ourselves iron & flinty hearted, if we should nor be broken with these heavy and fevere tokens and forerunners of God's punishments, and submit ourselves by obedience under the hand of the almighty. I see also an other thing to be much bewailed and lamented. But what is that? Why this, that if judgement do not immediately ensue on these threats, the world grows insolent upon the death of such men, invaideth the truth by open and secret practises, raizeth up heresies, hardeneth itself in all mischief, and encourageth itself to see those men taken away which are adversaries to his opinions, and spoileth and wasteth the church, being last destitute of her vigilant and faithful pastors, doctors, and guardians. These fearful dangers, these sore discommodities, these shameful mischeives, do bear, rack, and kill, the hearts of all good men: the fear of these things (that I may say somewhat concerning myself) doth not so much enforce me to bewail the loss of this my sweet dear and mere fellow-professor, that powerful teacher and blessed soul, as the leaving of us all destitut of such a one, & the presaging of of those evils, which I beseech God of his mercy to turn away from us.  
And thus (worthy and learned auditors) you have seen shadowed by my pencil the life of our dear VRSINE, whose memory shall be blessed for ever. I know we must not long either lament him, or pity his memory. If by my words I have again renewed any man's heaviness, let him together with me call to mind how much good we reaped by him in his life time. What good soever we received of him, we did not therefore receive it that we should envy his good. Let us rather every of us look to this, that as he was good to all, so we also may in such sort follow spiritual good things, that by them we also may become good. He gave himself painfully to good studies, let us also do the like. He frankly dealt unto all men that rich treasure, which he had by his study stored, and God by his heavenly grace had infused; let us also following his example bestow use & fruition of those good gifts which by God's grace are grounded in us, on our fellow-servants: let us further piety, charity, courtesy, quietness, and the common good; and let us in the sight of God, and in this school, as in a most choice theatre bring up studious youth both for life and learning to the same end, and strengthen both ourselves and others in the faith of Christ. And thou beloved youth, thou sweet assembly, which couldst have wished that thine instructor to have lived longer for thine own sake, for our sake, for this school, for the church, & the whole world; bemoan no longer his absence, whom thou rejoicest to have hade present with thee sometimes by example of life, & whom yet thou makest use of in those his ever-memorable wrighting. Endeavour rather to stir up more Vrsines about thee. He hath one heir of his body, who, we hope will also be heir of his virtues. But the way is open to you all to be partakers of his inheritance. Go to, now you are well grown, enter then, & set foot in possession of this inheritance. You want neither wit, nor helps of study, not yet the way; one thing only remaineth, that ye want not will, and be not wanting to yourselves. Apply then diligently your will and yourselves to these studies; apply yourselves very faithfully & painfully to all duties of piety, charity and humanity; toil and labour herein, & be unto us another VRSINE every man in his place. And though every one of you cannot bring to the building of this tabernacle the gold, silver, and jewels of VRSINE, yet despair not presently; iron, brass, wood, goats hair, and stones are also acceptable unto God. You that cannot be Captains, or in the first rank; be not therefore discouraged: there is also need of some to be in the second, third, fourth, tenth, and twentieth rank: and Christ witnesseth, that even such also have an order and place in his Father's house. It shall be no disgrace to be even a doorkeeper in the house of the living God. For of this even David, (a man after Gods own heart) was not ashamed; neither be you now ashamed, neither shall it ever repent you, to descend into these lists, to enter into these studies, to attend these duties, or to follow these examples. They shall (saith Fabius) carry themselves far higher, which endeavour to come to the top, than such as before despairing of coming so high as they would, do strait set up their rest about the bottom. But what of that? neither I myself which now speak to you am any thing near this noble pattern, (I speak only of myself, as for the gifts of my fellow professors, I admire, and in duty reverence them) neither can you attain thereunto by your own industry. But alas that VRSINE, that man of remembrance of God (for so his name doth signify in Hebrew) is taken from us: now there remaineth to us only the remembrance of so excellent a man. What then shall we do? That jah, that strong God, who remembering his servant Zacharie, advanced him to so high a top of faith godliness, and learning, Christ that prophet and our only king, is very present with us, both by his external majesty, & also by communicating unto us the holy Ghost. Let us repair to this teacher, advise with this master, and follow this guide: let us in confidence of his grace and assistance constantly go through with those studies and duties whereunto we are c●lled. Let not the impiety of heretics boast itself, nor the adversaries heart swell and wax insolent or proud, because the rod of him that chastised them is broken: for there shall sooner come a viper out of the root of the serpent, & the fruit thereof shall sooner become a flying dragon (as Esaie in times past did prophecy) than we shall be forsaken of our God, & exposed to the raging violence of the furious, or foolish dreams of the mad sort of men, wherewith (alas?) the church often times is to much afflicted.  
Omnipotent eternal God, merciful father of our Lord jesus Christ, whose good will and pleasure it hath been to inform youth with the wholesome doctrine both of that thy servant, and also of others whom thou hast appointed to govern this school, and to seal every of our minds with the spirit of thy promise and truth: now from our hearts we acknowledge that by taking from amongst us this thy servant thou art not a little offended with us, and that worthily. We confess it (o God) and accuse & condemn ourselves and our sins, for which it pleased thee both the last year to send thy sword of pestilence amongst us, and also this last following to extinguish that bright-shining light, which thou hast placed in the eminent candlestick of this famous school. We beseech thee (o GOD and father of mercies) not to suffer thy wrath to proceed any farther against this poor floocke, neither call us & our sins to account, lest thy wrath kindle more against us, and so we perish from this way. But rather (because here thou hast placed thy standard, and hast given thy word and promise that they shall be blessed which retire themselves unto thee; govern us (o Lord) by thy spirit, that we may kiss thy beloved son, and look for all salvation from him. Destroy the plots & purposes of Satan, preserve thy people, give unto this church, this school, and this whole country good & faithful pastors, Doctors, & ministers: Defend those whom thou hast given, and bless them aboudantly with all manner of blessings, keep the commons & students in just duty, holiness, charity, & peaceableness; Lastly we humbly beseech thee as being our omnipotent and gracious Father, to finish & perfect in us all things, which shall any way pertain to the glory of thy holy name, the common edifying of this people, & our own soul's health, in Christ jesus our Lord, who liveth and raineth with thee in the unity of the spirit, one God eternal, for ever and ever. Amen,  
He slept sweetly in Christ at Ne●stade the sixth day of March, as six of the clock in the evening, in the year of our Lord, 1583. after he had lived 48. years, 6 months, 22 hours, & was buried the 8. of March, in the quiet of the Church.  
FINIS.   

Faults escaped.  
Pag. liu.  
`93. 15. never neither 95 marg. evil offence, evil of offence. 98. 1 own immutable, own nature immutable. 98. marg. in respect of, in respect of their causes whereon they depend. 105. 17. stain, restrain. 110. 2. that by, but by. 113. 27, any, of any. 126. 3. my heart, my hair. 16. 12. mystery, misery. 132 1. A PREFACE, A PART. 201. 8. Tunigeus, Tubingens. 204. 21. When, When he saith. 205. 4. son of Christ, person of Christ. 206. 19 that God, what God. 219. 24. immutable immutably. 222. 14. this divine, his divine. 233. 13. from, from God. 242. 3. him which, him to be fin for us which. 254. 4. mixed not mixed 265. 7 which by instinct, which is wrought by etc. 268. 1 or not the, or not to the. 274. 21. not eat therefore, not eat thereof. 293. 24. visible, invisible.