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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14212	A collection of certaine learned discourses, written by that famous man of memory Zachary Ursine; doctor and professor of divinitie in the noble and flourishing schools of Neustad. For explication of divers difficult points, laide downe by that author in his catechisme. Lately put in print in Latin by the last labour of D. David Parry: and now newlie translated into English, by I.H. for the benefit and behoofe of our Christian country-man	Ursinus, Zacharias, 1534-1583.; I. H., fl. 1600.; Pareus, David, 1548-1622. aut; Junius, Franciscus, 1545-1602. aut	1600 (1600)	STC 24527; ESTC S100227	171,130	346

and say he died for all and everie of these not onely in respect of the sufficiency of his sacrifice and satisfaction but also in regard of the efficacy of the same What meaneth this newe devise I pray That forsooth Christ by his death and bloudsheading hath truely and effectually deliuered from death purged from si● sanctified reconciled vnto God and restored vnto his grace and fauour by his death bloudsheading all and euerie single man yea even those who are not saved but haue beene eversince Caine are at this day and shall bee hereafter damned This is their abominable sottish opiniō 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 neyther perish●d ne perish nor shall perish for their sinnes wheras they are washed away by the bloud of Christ Iosus but for vnbeleife alone They who are not vtterly ignorant of this controversie and question wil easily grant that we here coine nothing of our own nor speake any thing with intent to slander reproach them But oh how horrible a sound is this in Christian eares These quaint and gay Procters of wicked imps mainetaine that all vngodly and filthie dogs before after the death of Christ are received into the grace favour of God We say first that this is a false dive●lish opiniō because it impugneth scripture which every where maketh open proclamation that the wicked and vngodly as long as they remaine destitute of faith and repentance are not in the grace and favour of God but are and continuallie remaine the children of wrath and eternal malediction neither are they delivered from sin and death but are held captiues and ensnared by the devill alreadie condemned and plagued with the heavy wrath of God Secondly we affirme that this their forgerie is most absurd vaine because it shamefully overthroweth both it selfe and maine principles of the Christian faith For let vs but propose vnto our selues this Thefis or assertion All mē without exception faithfull and vnfaithfull before and after the death of Christ are truelie vndoubtedly received into grace and favor with God by the bloud of Christ what trow yee will be the is●ue ensuing herevpon verily a huge heape of absurdities First original sin with the guilt thereof shall by this their position be vtterly taken away and it will proue in their opinion ●n open falshoode to say that all men are borne the children of wrath because in their iudgment all are borne in the favour and grace of God But herein the Scripture iointlie pronounceth on our side that we al are by nature the children of wrath Secondly all the children of Turkes Saracens Canibals who at excluded from the couenant Church of God shall heerby be borne in the grace and favour of God and by force of Consequence there shall be saluation without the Covenant of God and without his Church O those sauage and cruel monsters of our age who shame not to seate the infantes of Turkes Infidels borne without the church in the bosome and fauour of God nor dread to plucke vnmercifully the poore infants of Christians dieng befor Baptisme out of the bosome of God and plung them head-long into hell fire For who knoweth not that they so fondly bind the saluation of infants to the Sacrament of Baptisme that they expressely depriue them of euerlasting happines and violently hale them out of Gods grace fauour who die before Baptisme vnlesse they haue ben assoiled by the praiers either of their parents or freindes But if it be trew that by baptisme they are againe receiued into the fauour of God howe then w●l this peremptory disputer maintaine that long since all mankinde was accepted into the same Thirdly therefore this their straunge conceite bruseth and quasheth in pieces an other opinion of theirs concerning the infantes of the faith ●●ll borne out of grace assailed by the Devill before Baptisme and damned Fourthly all the wicked which before the death of Christ fell into hel fire and were againe reconciled vnto God by the death of ●hrist restored into his grace and favour how if this your 〈◊〉 goeth for truth how then I say fel they thēce who were received into it being dead whereas they could no more offend through incredulity wherefore those vngodly persons shal either cōtinue in Gods favour and be saved without faith or shal cōtrary to your position be cast headlong again frō thēce without your crime of incredulity Fiftlie Incredulity either shal go for no sinne or if it be a sinne then all sinnes shall not be purged by the death of Christ or if all be cleansed at least the sinne of incredulity shal be of more force and vertue then the death of Christ But to say either of these were erroneous impious For incredulity not only is it selfe a sin but the mother nurce also of al other offences cleaveth fast togither with other sins even to the regenerate howbeit it is purged forgivē to thē by the bloud of Christ Sixtly it is a shameful grosse he to affirme that the wicked are dāned not for their vngodly sins but for their incredulity As if it were not registred recorded in Scripture Theeues covetous persons drunkards and such like shall not inherite the kingdome of God As if Christ in his final iudgement shal not say vnto thē depart into hell fire c And as if forsooth incredulity were not the chiefe of sins Nay we argue the clea●e contrary that they are cōdēned for sin because they are condēned for incredulity For tell mee what sinne is more grievous and he●ous then incredulitie Heere our Apostata sporteth and toreth ouer childishly Incredulity saith he is not now considered as it is in it selfe a sin but only as it refuseth the meanes of saluation For what is it Sir to refuse the meāes of saluation Is not this a contempt of God Is it not a most detestable sinne offence verely incredulitie is therefore a sinne because it refuseth saluation with the meanes therof Seventhly this their monstrous opinion beareth the wicked in hande that howsoeuer the truth of the Church doctrine touching originall sinne the guilt of the wicked stande immoueable yet it is at no time inherent in them nor can truly be attributed vnto them For let vs take a Turkish infant or some barbarous ancient person who neuer heard one syllable of the death of Christ and therefore cannot be saide to haue despised it through incredulity now let these disputers tell vs at what time they wil account these to stand in the grace and favor of God to be reconciled vnto him iustified and sanctified whether in their mothers wombe or soone after their birth vvhether in their childhood or in their youth whether in their perfect age or in their old yeares lastlie whether in their life

a rule by which we must interpret an other so the doctrine of iustification pertaineth to this because in the Lords Supper must no other righteousenesse be sought then by the bloud of Christ Obiect Wee must not sette downe the manner howe Ans Here is a double errour 1. When they say we must not define or set downe the manner and so they contradict scripture which defineth it teacheth vs that it is spirituall that the vnion with Christ is made in faith by the holy Ghost 2. Themselues set downe the manner as appeareth manyfestely by their wrightings Obiect 7. It is trewe that Durandus sayth Wee heare the wordes perceaue the motion beleeue the presence and knowe not the manner Ans 2. This neither helpeth you nor hurteth vs because Durandus was a Papist Aunsw Wee may graunt this saying so it bee rightly vnderstoode VVee heare the worde this is my bodie not that in the breade wee doe with our mouthes feede on the bodie of Christ We perceiue the motion that is that the breade entereth into our mouth not the body of Christ We know not the manner that is perfectly namely how the holy Ghost is everie where all in Christ and in all the god he and how he doth vnite vs in Christ We beleeue the presence but such a presence as is the eating and as is the vnion of the members and the head Ob. 8. This 〈…〉 that the bodie and bloud of Christ is given vnto 〈◊〉 cruelie substantiallie and 〈…〉 Ans We grant that wee eate the true bodie of 〈◊〉 then the whole disputation is to no purpose 1 Because they coufesse that we are made partakers of the true bodie of Christ and that we 〈◊〉 of the manner which also we grant 2 Because the reasons o● refutations which they bring are or no moment 4 ARGVMENTS WHEREBY IT IS proved that the bodie of Christ is present neither IN nor VNDER nor TO the bread of the Lords supper nor is corporally eaten IN it VNDER it WITH it c. 1. BEcause he tooke on him very nature of mā Besides we cannot eate him otherwise then did his disciples in the first supper 2 Hee did truely ascende from earth into heaven 3 Such is the eating of him as is his aboad with vs 4 Al the godlie of the Old and new Testament haue the same aboad with Christ 5 Christ alone can offer himselfe to his Father Nowe in the vse of the Lordes supper wee must needs craue of God remission of sins If therefore he be present with the bread wee must desire this of him so we offer bread In the new testamēt it is not lawful to direct our praiers to any one certaine place 6 Those good gifts which are promised only to the godly are spiritual To these and others aboue cited may be added the consent of Fathers as Ambrose Athanasius Augustine Basill Ba●e Bertra●s Chrysostome Clemens Alexandr●●● the Nicene Counsell Cyprian Cyrill Dionysius Gelasius Gregorie the Greate Gregorie Naz●●zen He s●chius Hierom Hilarie Irenaeus Iustin Leo Macarius Orig●n Procoplus Gaza Tertullian Theodoret c 5. Arguments whereby the opinion of the Vbiquitaries is refe●●ed and the truth of the right doctrine confirmed Arg. The Marcion●●es and Manichees fained that Christ had no true solid humane bodie but onlie an imaginarie or seeming bodie so that he did only seeme to haue flesh bones whereas indeed he had none And that the verie incarnation and al motions and operations of Christ did only appeare in shew wheras indeed there was no such thing But this opinion of Vbiquitie and real communication of proprieties revoketh from hell that phantastique dotage of Marcion and Manes Wherefore this also as the Man●chea● heresie is to be condemned banished from Gods Church vnto the very deepest pit of hell The Minor is thus proued The Vbiquitaries beleeue and teach that all properties of the Deity were at the instant of conception really transfused from the Deity of the Worde into the humane nature assumed by Christ Hence follow these absurdities 1 Christ shall not be truelie borne of the Virgin if according to the nature of his humanity hee were truely essentiallie without his mothers wombe before he were borne and after his birth were according to his humane nature as truely and substantiallie in his mothers wombe as before 2 In his humane nature Christ was not truly weak and subiect to passions if then also he were partaker of divine maiestie and omnipotencie 3 He was not truely dead if in the verie instant of death both in soule and bodie he were essentially everie where present with his Deity For his soule everie-where-present with his everie-where-present bodie could not reallie bee separated by distance of place and therefore his body could not die but imaginarily 4 He did not truelie ascend into heavē but we must say it was onlie an imaginarie and phantastique shew if in bodie he were there substātially before he ascended thither after he ascended nevertheles he remaine in the earth nay in the very bodies of the faithfull by substantiall presence of the same bodie as truely as before if these things did indeed so fall out it will follow that the same bodie of Christ was at once weake and yet omnipotent base and glorious able to suffer and vnable dead and living limited and vnlimited which to saie were blasphemie To avoide these prodigious and impious absurdities they tell vs that Ob. Christ in respect of his bodie was in deed limited weake passible mortall in the time of his humiliation because he did empty himselfe would not before his resurrection shew forth that maiestie which hee imparted to his bodie Ans They doe ill to interpret this emptying of concealing all his glorie and maiestie for the time wherein he tooke our nature vpon him whereas indeed it is to be vnderstood of the divine nature of the worde as it vouchsafed to take vpon it the shape of a servant that is the Masse of our nature and would become man Besides it would followe that Christ did even then shew forth the power maiestie communicated to his flesh when he was truely subiect to infirmitie and circumscribed by his body as which weeping he raized Lazarus and beeing taken by the Iewes healed Malchus which was wounded by Peter But what is it to fetch backe the Marcionites from hell or in the greatest mystery of religion to speak blasphemie if this be not Argum. 2 This is the blasphemie of Samos●te●●● Airtus and the late Antitrinitaries that the man Christ is not properlie and naturally God but only by accidentall participation of the Divine proprieties maiestie honor power and vertue In like manner conceaue the Vbiquitaries of the deitie of the man Ch●ist de●ining the personal vnion by this only cōmunicating of proprieties wherby the flesh of Christ is made omnipotent present in every place So that the same man is and is called God not because properly

hath not the spirit of Christ is none of his VI. For these causes therfore in the mediator Christ is the divine nature which is the secōd persō of the deity is called the word the onely ●begottē sōne of the eternal father one God with the father the holy Ghost cōsubstātial equal to the father in all things h. h. Ioh. 1. In the beginning was the word the word was with God the word was God Rom. 9. 5. Which is God aboue all to be praised for ever Phil. 2. 6. Who being in the forme of God thought it no robbery to be equal to God c. Cor. 2. 9. In him dwelleth all the fulnesse of the Godhead bodilie 1. Tim. 5. 16. God was manifested in the flesh Heb. 1. 8. But vnto the sonne he said thy seat ò God endureth for euer 1. Ioh. 5. 20. And we are in him that is true that is in his sōne Iesus Christ this same is verie God and eternall life VII There is also in him i an humane nature true whole cōsisting of a soule a body formed by nature of the holy Ghost of the substāce of the virgin Mary his mother frō the very instāte of cōceptiō perfectly sāctified together with the soule 1. Gen. 3. The seede of the woman Gen. 1● The seed of Abraham Ma● 1. the sōne of Abraham Dauid Rom. 1. Of the seed of David according to the flesh Luc. 1. The fruit of Maries wombe Heb. 2. Partaker of flesh bloud he tooke vnto him the seed of Abraham Mar. 26. My soule is heavie euen to the death VIII But this person of the Deitie alone which is called the word did so as●ume vnto it selfe the nature of mā that both these natures from the time of conception and after do inseparably remaine one person and the masse of the humane nature is carried and supported by the deitie k. k. Ioh. 1. The worde was made flesh Col. 2. In him dwelleth all the fulnesse of the Godhead corporally Heb. 2. He tooke vnto him the seed of Abrahā Act. 20. God purchased vnto himselfe the church by his owne bloud IX Neither yet by this vnion is one nature chāged into an other but both do still retaine their distinct properties whereby the creating nature is distinguished from the creature l. l. Rom. 1. He was made of the seede of David according to the flesh 1. Pet. 3. Mortified the flesh quickned in the spirit 1. Pet. 4. Hee tooke on him the shape of a sl●ue X. Hence is it that names signifying the office of Christ are as well truely attributed to both natures severallie as to the whole person but the proprieties agreeing only to one nature cannot be truelie said of the other nature by it selfe but may well be attributed to the whole person by that forme of speech which they cal a communicating of proprieties m. m. Leo ad Flavian cap. 4. See Damas●en de fide orthodox● lib. 3. cap. 4. XI Therefore all Christ is everie where although his humane nature since his ascension vntill the da●e of the last iudgment be no where but in heaven n. n. Math. 28. 6. He is risen he is not here Mat. 26. 11. Mee y●e haue not alwaies with you Ioh. 16. 28. I leaue the world go vnto my father Act. 3. 21. Whom the heavens must containe vntill the time of restoring of all thinges XII And the godlie in what place of heauen of earth so ever they abide are vnited to the humane nature assumed by the son of God as members to their head the same holy spirit dwelling in Christ by vnitie of essence with the word in the godlie by grace o. o. 1. Cor. 12. 13. By one spirit we are all baptised into one body Eph. 4. 4. There is one bodie and one spirit 1. Ioh. 4. 13. By this we know that we abide in him and hee in vs because he hath given vs of his spirit Rom. 8. 11. If the spirit of him who hath raised c dwell in you c. Iren. lib. 3. cap. 19. As of drie meale one lumpe cannot be made nor one bread so neither could we which are many be made one in Christ Iesus without that water which is from heaven A THANKES GIVING AFTER HIS DISPVTATION OVt of question there is no wise man which can chuse but thinke well and honorably of scholastical exercises if he vnderstand the weightie causes for which they are performed namely that the doctrine of God other things whose knowledg the life of man especially needeth may be publiquely taught vnfolded the consent of many good men in the truth may be shewed mainteined true opiniōs may be illustrated confirmed in the minds of learners It is a worthy aunciēt saying recited by Plato Neither gold not diamond so glistereth to the eie as the cōsent betweene good men in opiniō But much more louely acceptable to the good and vertuous in the quiet conferences of good well meaning men is the vse of that thing wherof this is spoken For therefore doth God preserue schools churches because he would haue the doctrine of himselfe his will to be publiquelie professed And that it is most true that cōference hath brought forth artes sciences the examples of many men shew who are not destitute of witt but because they haue none to teach them besides themselues they are not only deceaued in many things but also s●eldom escape self-pleasing arrogancy other faults which follow neglect of conference For which causes their good intent deserueth cōmendation which endeuour to encourage or grace these meetings with their discourse or presence or paines or authoritie or approbation First therefore wee giue thankes vnto the eternall God our father and his sonne our Lord Iesus Christ for preseruing maintaining schools and other places of entertainement releife and would haue the pure light of the Gospell to shine both in others also in this our societie cherishing and furthering it with the studies of the best arts Also I thanke our Honorable Chancellor other right worshipfull reverend men also the learned maisters and studious young men who haue partely by their advise instructed me partly by their presence graced my exercise declared their good wil towards it I beseech God that he would vouchsafe to encrease and continue vnto all and everie of vs those benefittes which hitherto he hath bestowed on vs to the aduancemēt of his glorie the saluation of vs and many others besides through IESVS CHRIST our Lord. Amen A THANKS GIVINGE AFTER HIS DEGREE TAKEN THe greatest benefits that God hath bestowed and such as are farre to be prefered before all others of this life are these that he gathereth and reserueth to himselfe an euerlasting Church makinge vs citizens thereof that hee giueth peace to small states vvhich are retiringe and restinge places of the Church that hee hath placed ouer

time or after death Nay let them tell vs if ever they are admitted into favour how they fall from it whereas neither any sinne nor actuall incredulity is able to deiect thē thēce For the latter of these is not incident vnto them and the former are satisfied for by Christ Whatsoever they here answere the effect of all will proue that either they wil auere that some please God without faith or that some are cast out of Gods sight and fauor without actuall incredulitie both which are false and impious and mutually destroy one the other Lastly what cā be spokē more blasphemous then that God hath accepted into favor and lovingly fostereth and cherisheth all the vnfaithful wicked such as were Cain Saul Iudas Herod Caligula to conclude in a word al sort of malefactors filthy swine what comfort can there be more cōtēptible then that thou art redeemed by Christs death reduced into amity friendship with him wheras many thousands of those which haue bin in like sort restored notwithstanding perish everlastingly My very heart quaketh and trembleth to prosecute these monsters any farther Who is there then that thinketh not this so false an opion impious absurd and blasphemous to be far remooved and banished quite out of the precincts bounds of the Church Here me thinkes I here them cry themselues even hoarse againe The promises of the Gospell are vniversall they pertaine vnto All they pertaine vnto Al. We therefore first demand of them this question what manner of Consequence this is to say The promises are vniversall therefore reprobates and filthie dogs and hogs are restored vnto the favour and grace of God Why is not the contrary rather inferred The promises of the Gospel haue all of them a conditiō of faith and repentance annexed with them therefore they pertaine not at all to dogs and hogs Then againe as oftē as they vrge vs with their All All so often will we reply vnto them our Beleeving Beleeving For the promises indeed are vniversall but in regarde of the repentant and such as beleeue the Gospell And here we appeale before the whole world to the very letter of the promise Come vnto me all saith Christ but he addeth which labour and are laiden that is faint and sinke vnder the burthen of your sins which falleth out in those which are repentant And againe elsewhere in another place So God loved the worlde that hee gaue his onlie begotten son that everie one which beleeveth shoulde not perish but haue life everlasting And Paule saith The righteousnes of God by the faith of Christ Iesus vnto all and vpon all that beleeue And in another Epistle The Scripture hath concluded all vnder sin that the promise by the faith of Iesus Christ should bee given to thē that beleeue And Christ againe teacheth howe that he which beleeueth on the son hath everlasting life And Peter also All the Prophets witnes that through his name all that beleeue in him shall receiue remission of sinnes The like reason is to be yeelded of all other promises of the Gospell For they haue a cōdition of faith and repentaunce either expressed or vnderstood and cannot without blasphemy be vnderstood of any other then of the whole number of the faithfull They except against this our doctrine that by this meanes the promises are made to be particular Let the Author of the bookes De Vocat Gent. of the calling of the Gentiles whether this Autthor be Ambrose whose title the books do beare or Prosper as it is supposed by some answer for us The people of God saith he haue their fulnesse and although a great number of mē neglect or cast from them the grace of their Saviour yet there is a certaine speciall vniversity of the elect and foreknowne of God severed and discerned from the generality of all to this intent that a whole world might seems to be saved out of a whole world and all men might seeme to bee redeemed from out of all men Wherefore the promises the Gospell remaine Vniversall to the faithful howsoever they appertaine not vnto dogs and swine The Maior also of this practicall Syllogisme remaineth Vniversall The promises pertaine to all that beleeue But I beleeue Therefore they appertaine vnto mee Againe Christ died and praied for al that beleeue But I beleeue Therefore he praied and died for me Nowe they are colde comforters who teach afflicted cōsciences to reason on this manner Christ died for all men But I am a man Therefore Christ died for me For why may not a Turke dogge or hogge wallowing in the mire conclude on this maner O notable comforters and proclaimers of the grace of God The strength and very sinews of Christian comfort is not to be a man but to bee in graffed in Christ by faith Farther they obiect out of the Apostle that Al men are quickened and made aliue in Christ even as all die in Adam Where if they absolutely define that all are quickned in Christ the Scripture experience shall ●●fute and put them to silence This i● it thē 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 worke of more moment the other meaning Adam by naturall propagation which is a thing more easie And that this is the scope sence of S. Paule the wordes which followe next in order plainely proue For when hee had said that all are quickened in Christ he forthwith add●th But everie man in his owne order The first fruits is Christ the● they that are of Christ that is to say they which beleeue who also were giuen him by his Father and for whō he earnestly praied vnto his Father And S. Augustine interpreteth this place not altogither vnlike vnto vs whereas he saith that it was therefore said that all are quickned in Christ 〈◊〉 because all who 〈◊〉 Adam are the members of Christ but because as no man in the naturall body death but in Adā so no man is quickned in the spirituall bodie but by Christ Neither is there any more place lefte for this cavill that by this 〈◊〉 Adam is made stro●ger then Christ if he drawe headlonge with himselfe into destruction and the pitt and gulfe of death more then Christ saueth and freeth from the very mouth of hell For the power of each party is not to be measured esteemed according to the nomber of them which die and are quickened but rather according to the manner wherby destruction quickening is purchased or effected and also by the greatnes of the benefites either lost or regained To hurte is a matter of ease but to heale a worke of much paine and travell as saith the proverbe You may sooner and with much more ease destroy whole hundreths thē preserue saue one you may