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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

not good Eze. 29. Nebuchadnezer my servant caused his armie to serue a great servitude against Cyrus Ezech. 36. And I will giue you a new hearte put a new spirite in the middest of you and I will take awaie this stonie heart from your flesh Compare the 17 of Sirach Ier. 13. Ezech. 58 I will lead thee about put a bridle in thy mouth bring thee forth At that day shall many thinges come to thy minde thou shalt thinke evill thoughtes shalt say I will goe vp to the land c. Compare this with Esai 10. Dan. 4 Hee worketh according to his will both in the armies of heauen also in the habitations of the earth and there is none can staine his hande or say vnto him whi●● hast thou done this Amos 3. There is no evill in the citie which the Lord hath not done which is spoken of the evill of punishment though often times it fall out by accident that there be also an evill of offence which God suffereth to concur Micah 4. Manie nations are gathered togeather but they know not the thoughtes of the Lord. Mat. 7. A good tree cannot bringe forth evill fruit in the same chapter they which are built vpon a rocke shall not fal Read Melancthons commentarie vpon that place Luc. 10. One sparrow falleth not to the ground Math. 11. I thanke thee father for that thou haste hidden these thinges from the wise Mat. 13. To you it is given to know but vnto others it is not given Mat. 16. every where in the Evangelists That Christ ought to goe to Hierusalem and suffer many things Mat. 18. It is necessary that offences should come Mat 20. Is it not lawfull for me to doe with mine owne what I will Many are called but few bee chosen Mat. 24. All thinges must come to passe And in the same place It is not possible that the elect should ●rre finally Ioh. 6. Whatsoever my father hath given mee shall come vnto me and him that commeth to me I vvil not cast forth And No man can come vnto me except the father draw him And This is the will of my father that of al whatsoever he hath given me I should loose nothing Ioh. 10. Other sheepe also I haue which I must bring vnto my flocke And My sheepe no man taketh out of my hand Ioh. 11. Caiphas whē he was high Priest did prophecy Ioh. 12. Therefore they coulde not beleeue because he had blinded their eies Ioh. 13. I knowe them whō I haue chosen Ioh. 14. Which spirit the world cannot receiue Ioh. 15. You haue not chosen me but I you Act. 1. The prophecies concerning Iudas ought to haue beene fulfilled Act. 2. Him haue yee taken by the hands of the wicked being delivered by the determinate counsell and foreknowledge of God and haue crucified slaine Act. 3. Through ignorance yee did it but God so fulfilled the things which he had foretolde Act. 4. They came togither to doe whatsoever thy hand and counsell had before decreed to be done Act. 13. They beleeved as manie as were ordained to eternal life Act. 17. He giveth life motion vnto all things And In him we liue mooue and haue our being Rom. 1. God delivered them over to a reprobrate minde Rom 8 All thinges worke for the good of those that loue God Rom. He hath mercie on whom he will and hardeneth whom he will Reade Pa●●s whole disputation Rom. 11. Election prevailed the rest are hardned And The graces of God are without repentance 1. Cor. 4. What hast thou that thou hast not received Eph. 1. He hath chosen vs in himselfe before the creatiō of the world that we m●y be 〈◊〉 And Predestinated according to his purpose who doth 〈◊〉 the counsell of his owne will Read the chapter it selfe Phil. 1. It is God which worketh in vs both to will and to perfourme of his meere good will 2. Thes 2. H●e c●t strong errors amongst them Pervse the plac 2. Tim 2 The foundation of the Lorde standeth sure 1 Ioh. 2. They went out from amongest vs but were not of vs. 1. Ioh. 4. Herein appeareth his loue in that he loved vs first Revel 17. God wil put into their heartes to do his will But I haue al●eadged too many places purposing to touch onely a f●w for you may of your selfe finde out infinit such l●ke places of scriptu●e Herevnto may be added certaine arguments which no man shall ever be able to ref●●● Gods omnipotencie suffereth nothing to b●e done which he doth not either simply or ●●son sort will For looke what simplie he will not ●hat by no meanes can be done His infinite wisedome doth not suffer●● 〈◊〉 thinge in the world to be done without his advice and couns●ll Whilest he willeth the end which is 〈◊〉 his purpose most excellent he also willeth 〈◊〉 meanes leading to these ends at the least in some respect but not as they are sinnes All thinges in the worlde which are good and positiue haue their being from him and are ruled by his prouidence And therfore al motiues or motions tending to any end as they are motins be ruled and directed by God The counsels of God depend not on the works of creatures but contrarywise the actions motions of creatures depende vpon the counsell of God His foreknowledge even of thinges most mutable is immutable Wherefore it dependeth vpon a cause immutable that is vpon his owne eternal decree All this confirmes a providence vniversall over all things particular As much may be said for Gods eternal and immutable Election There can be no good at al in any thing which God from all eternity hath not decreed to effect or bring to passe Those whom once he loveth he loveth from al eternity and for all eternity we cannot therefore be assured of the present grace of God towarde vs excepte wee bee also assured of his eternall grace and loue vnlesse we wil imagine God to be mutable We must beleeue eternal life Our hope must be certaine Wee must pray for eternall salvation without condition or doubt Christs intercession for the elect is ever sure These amongst a great many others contente me perhaps you Now therfore after al this let vs heare what it is that you obiect First say you this doctrine carrieth men away from Gods revealed will vnto his secret will from the word to impressions or perswasions wroughte by faith before credit or beliefe be given to the word heard What is this If you haue at any time seene this wrighten in our doctrine why doe you not produce or note the places If you thinke it a consequent therevpon why doe you not frame your argumente and drawe your consequence what kind of Logique is this or of whom did you learne it to raile deadly and damnably against innocentes without any shew of proofe but if you cā neither shew where we haue wrighten it

auncient Fathers of the Church of a free Election preuenting 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 vttered in publicke because it may minister vnto some cause of despaire the hearts of ignorant men are by this kind of dispute set on mamme●ing because the Catholike faith may be taught and defended without it Fausius added vnto mans endevour the helpe of grace that for sooth graces mans endeuour yoaked together finish 〈◊〉 workes which remaine God by his worde worketh in us it will that which wee read or heare but to cons●et or 〈◊〉 consent therevnto is so absolutely our owne that if we● will the master is to thwathput in execution if we 〈◊〉 we make the working of God to bee of no force or effect with vs. These and such like were the olde braine sicke sollies of the P●lagians which I thinke no man so far to seeke in Christian religion that he conceiueth not howe this cursed wretch hath set them downe worde for worde as it were published for newe oracles Nevertheles I know his protestatiō wil be that hee hath hitherto neuer sucked at the noisome sinke of Pelagius heresies but in heart detesteth them But Puccius that newe vpstart Pelagian as vaine wauering an Apostata as Huber himselfe hath cleered the case Puccius who lately trampling the truth of the Gospell vnder his feete and betaking himselfe to the Iesuites hath so openly and shamfully set a broach againe and defended the Pelagian errours that very shame conscience with-helde the Iesuites of Prage from publishing in printe that monstrous booke of his He togither with his Haber our Apostata mainteineth all the former positions yet himselfe would not seeme no nor endure the name of a Pelagian Howbeit in most matters he is more apparant to be such a one For that which this our Apostata oftentimes feighneth he will doe yet for verie conscience dares no where performe he taketh on him to define predestination on this maner Predestination is an order foreseene and proposed by God vnto himselfe wherein he hath decreed from all eternitie what should befall euery particular person which he hath created partakers of Christ their Sauiour heires of an euerlasting heritage leauing to euery one free w●ll in this life to fall or not to fall from him as he shall make choise vnto himselfe when he 〈◊〉 possessed of the vse of reason For h●● will was that 〈◊〉 many as forsooke not their ●reat●● should be saued but they who persisted stedfast in their faith allegiāce unto him manfully resisted the adversaries should be his approued and chosen not onely be saued to reigne also with Christ in his kingdome in life eternall Againe who for a time started aside fell fr●● him should be reformed purged by temporary punishments but they who make one vtter defect ●●●a●ely resist the secret working of his spirite should become reprobates inflexible Thus farre Pucciu● He farther maintaineth that as Christ is the Creatour 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 vnbeliefe that E●●●tion and Grace are generall that Faith is a gift of God generall and common vnto all 〈◊〉 nay tha● it is natural that al men haue a pronenesse vnto prety that the difference of good and evil 〈◊〉 on earth ariseth from the good or evil vse of the knowledge of God that Reason in deciding controversies of Religion is sovereigne Emperesse 〈◊〉 that this doctrine wel agreeth with that doctrine of the Apostle Rom. 9. 10. 11. only it is repugna● to S. Auste●s disputations and certaine Councel and Schoolemen who are wholy groūded on the opinion of S. Austen He beseecheth the Ies●● 〈◊〉 amongst them especially Bellarmine that the cleaue sticke not over-much vnto the definitions interpretations of Austen the Schoolmen and that they no longer debar and defeate the worlde of this his notable course of interpreting and vnderstanding the Scriptures c. Now I demand of this our Apostata his purple Prelate of Tubinge whether they heere de●ery Pucc●●● as a Pelagian or no I know wel they will answere that this is a dunghil of Pelagian draffe filth He are therefore yet a little farther this your vpstart gloser Puccius He hath prefixed before the 33. chapter of his booke this argument I will shew how the Divines of Wittē●erge Luthers successorsioin● 〈◊〉 opinion with vs but Beza and the rest of Calvnes complices persist in their headstrong wilfulnesse and corrupt divers textes of Scripture Afterward he breaketh out into your praises and applaudeth your good proceedings in Christian doctrine on this maner Whilest I was comp●ling this tract I happened ●n the answere of Th. Beza Calvines successour to the Actes of the Conference held in Mountpelier published at Tubinge which Aunswere was printed at Geneva in the yeare of our Lord 1588 wherein I saw how desperately the Calvinists contende with Lutheran Divines both about other opinions and expressely in this touching Predestinatiō I perceived how miserably they mutinize within themselues who stray and wander without the 〈◊〉 and limits of the Church and succession of the Apostles Howbeit the zeale of truth wherewith I was inflamed caused me to re●oice whereas I sawe that the Divines of Wittenberge had laid aside a great parte of Luthers tyrannous crueltie and barbarous absurdity 〈◊〉 this pointe And that THEY CONSENT VVITH VS IN THE SVBSTANCE OF THE THING IT SELFE although they stagger and erre in the interpretatu● of the Scriptures and Sacramentes This Pucc●us reporteth of our good neighbour Divines 〈◊〉 Wittenberge Out vpon this dolefull and lamen●table consent out vpon this shamefull ●oint co●spiracy Heere they will call heauen and earth to wi●nesse that this pertaineth not vnto thē that the● desire is to haue their opinions refuted by vs 〈◊〉 not long since that currish A postata wished for 〈◊〉 Champion on whom he might fasten his holden 〈◊〉 and purchase to himselfe a name by his glorio● conflict But let him knowe that no man is● mad as to enter combate with a selfe condemne desperate person In vaine he provoketh me● name notwithstanding in the meane space know that I haue not beene retchles●e in defen● of the truth and arming my hearers against th● his doctrine whilest I haue at home ripped his ruderabble of detestable opiniōs And in the● Treatise of the Vniversalitie of Redemption that fa●mous personage D. IAMES KIM●DONCE the worthy Governour of our Vn●versit● whom in honour I heere name hath imployed himselfe debating the maine question resolving it very iudiciously in his publike L●ctures Concerning the rest it were impertine● to chew a dry Colewott and harpe daily on one string

And all this I learned out of infinite places of scriptures as Genesis 20. Therefore haue I kepte thee that thou shouldest not sinne against mee nor did I suffer thee to touch her Genesis 45. GOD sent mee before you for your safety And againe I was not sent hither by your purpose but by the will of God who hath made me as it were a father vnto Pharaoh Gen. 50. Feare not can we resist Gods will You thought evil against me but God turned it to good that hee mighte exalte mee as you novve see and preserue manie people Exodus 4. 7. 10. 11. 14. I vvilt harden the heart of Pharaoh and of his servauntes and I will shew my wonders in the lande of Aegypt And in the 9. chap. Therefore haue I placed thee in the kingdome that I might shew my power in thee and my name might be declared in all the world Exod. 12. God gaue his people favour in the sight of the Aegyptians so that they lent iewels vnto them and they robbed the Aegyptians Exod. 21. If a man hath not laide waite for him vvhome hee hath slaine but God hath given him into his handes which he speaketh of murder done by misfortune or chance Exod. 22. Every man slay his brother his friend and his neighbour They which did this are commended who without this commaundemente had done very evill yet had not God so cōmanded them but vpon some other occasion provoked their minds therevnto he might as iustly haue punished those isolaters by sinning instrument● as he did by these iust executers of his iudgement because they were not governed by ●ecret providēce but by the manifest and open will of God Exod. 33. I wil shew mercie to whom I will shew mercy and I will haue compassion on whom I will haue compassiō Num. ●3 God is not as mā that he should be or as the son of man that he should be changed Hath he therefore said and shall bee not doe it 〈…〉 he spoken and shal it not be fulfilled I am sent to 〈◊〉 I cannot forbid●e a blessing Deut. 5. O that there were 〈…〉 such an heart to feare me ever to keepe all 〈◊〉 commandements that ●t might go well with them and with their children for ever By these the like p●aces God sheweth what he liketh wherein he is delighted and what ple●seth him ●ut by Exod. 33. I will haue mercy on whom I will haue mercy and the like he sheweth what he wil effect or bring to passe amongst men and in whom Deut. 13. If a Prophet shall say let vs go and fo●low strange Gods tho● 〈…〉 to his vo●ce because the Lord ●empteth you that it may appeare whether you loue him or no. And in the same place Let the Prophet he slaine because he hath spoken to turne you from the Lorde your God Deut. 29. And God gaue you not an vnderstāding hart even vntil● this day Ios 11. 〈◊〉 pleased God to harden then he 〈◊〉 that they should fight against Israell be overthrowen and should not finde mercy but perish as God had commanded Moses Iudg 2 3. God forsooke the nations which he cōmanded 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 booke the 10. cap. Parte of the house wente with him whose heartes God had touched And againe 10. The spirit of the Lorde departed from Saule and an evill spirite of the Lord or from the Lord did vexe him 2. of Sam. 12. Behould I will st●rre vp evill against thee from thine owne house and I will take thy wiues before thy face giue them to thy neighbour and thy sonne shall be with thy wife 's openlie For thou diddest it secretlye but I will do this thing before all Israel and in the sight of the sunne ca. 17. The counsaile of Achitophel is overthrowne by the Lordes countenance ca. 24. The wrath of the Lord was kindled against Israel and hee mooued Dauid to say vnto Ioab 1. Chron. 21. Satan rose vp against Israel and prouoked Dauid to nomber the people 2. Sam. ●2 And. 2. Chron. 10. Rehoboam suffered not the people to be at rest for it was Gods will And ● Chron. 11. This is don by my will 1. Kinges 22. God gaue the sp●rite of lying 2 Chron. 36. God stirred vp the heart of Cy●●● Esd● 6 God had tourned the kinges hearte vnto them Iob. 1. The Lord hath giuen the Lord hath taken awaie Iob. 12. He bringeth counsailers to a foolish end Iob. 14. Th●● hast appointed the boundes thereof which cannot be passed Psal 105. He tourned their heartes to hate his people Psa 115. He hath do● what soever he would Ps 16. The Lord hath made al things for his owne sake 〈◊〉 even the wicked for the day of evill ver ●3 The 〈◊〉 is cast into the lap but the whol● d●sposition herof is of the Lord ca. 2● The heart of the kinge is in the 〈…〉 hand he turneth it as rivers of waters whether 〈◊〉 Ecclesiastes the seventh Consider the vvorkes of the Lord that none can amend him whom he hath desposed Wisdom 8. W●sdome reacheth from one end to an other shee hath a sposed all thinges mightely and orderly Read the 12. and 19. Chapters of the same booke and S●rac 17. They cannot make their hearts of s●onie to become fleshlie Esai 10. O A●shur the rod of my wra●h c. in his hand is mine indignatiō I will send him to a dissembling nation that shall take the 〈…〉 of them Reade the whole place which alone sufficeth to refell that obiection of the cause of sinne Like places are ●ound in the 13 cap. And Esa 14 The Lord of hostes hath decreed and who can al●er it Esa 43. Everie one that calleth on the name of the Lord him haue I created for my glorie him haue I fashioned him haue I made And in the same place I will bring it to passe and who shall withstand it Esa 45. I am the Lord making peace creating evill And 46. Cap. My determination shall stand c I haue spoken and I will bring it to passe I haue proposed and will do it Ierem. 13. If the Aethiopian can chaunge his skinne or the leoparde his spottes you also will be able to do well hauing learned to do ill Ierem 30. God hath opened his treasurie and brought forth vesselles of his wrath Lament 3. Who is he that saith and it cometh to passe and the Lord commaundeth 〈◊〉 Doth not evill and good proceede out of the mouth of the 〈◊〉 high Ezech. 12. I will speake a word and bring it to passe Ezech. 14 When a Prophet hath cried and spoken ought amisse I the Lord haue deceaved that Prophet Ezec. 18 I will not the death of him that dieth Much like that Deu. 5. O that there were to them c. As aboue hath been said Ezech. 20. I gaue them commaundements which were

in shorter time cast a number from of the bridge into the stream then deliuer one only from the perill and danger of drowning In like manner it was a worke of more ease to destroy all mankind then to restore one man out of that generall ruine and destruction That the Devill was able to doe and Adam also was able to doe it this none but Christ could perfourme Wilde beastes and calamities haue power to hurt and murther man but it is in the power of no creature to repaire mans losse of salvation and life eternall but this was reserved to the power of GOD alone creator of all thinges wherefore the death of Christ had beene of greater force then the sinne of Adam yea though it had restored but one only man vnto life And certaine it is and an vndoubted truth that the blessings recovered by Christ so far surpasse those whose losse we sustained by Adam as heavenly things and things eternall excell earthly and corruptible things For Adam as the Apostle witnesseth is of the earth earthlie but Christ is heave●lie Adam is a living soule but Christ is spirituall Adam cast vs out of an earthly paradise but Christ hath p●●ced vs in an heavenly Paradise and hath given vs everlasting happines Thus 〈◊〉 haue thought it meete and convenient to proceede 〈◊〉 setting downe the 〈◊〉 of Christs death and resurrection which all appears came to them all and them alone who sticke fast vnto Christ by faith in making answere to the cavils and slaunders of Heretiques c. A SHORT INTRODVCTION TO the Cōtrouersie of the Sacramēt of the Lords Supper vnfolding the substaunce of the cheifest questions cōtroversed or not controuersed therin b●tweene the professors of the Gospell Compiled and written by D. Dauid Parry Foure generall Premises 1 LEt our yong Diuines carry in memorye that the questions touching the Ceremonies and rites of the Supper are to bee distinguished from the doctrine which is the promise of the Gospell annexed vnto the outward and visible rites 2 Let them also learne to put a difference betweene the questions cōtroversed and not controuersed aswel concerning the rites as concerninge the doctrine 3 Let them knowe that the questione controversed about the rites and ceremonies are not so principal nor of such circumstance as the other which concerne the doctrine and that for the most part they may and ought to be decided in equitie according to the circumstances of 〈◊〉 place and person yet with this caueat that all be done for edification 4 Let them know moreover that the maine question touching the doctrine of the Lordes Supper not controversed hitherto by any are three and againe on the other side the questions controversed are also three wherunto all the rest may easily be refered Touching both these I will verie briefely instruct the yonger sorte 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 Gospell agree in this pointe that the Supper of the Lorde is a Sacrament of the new Testament instituted and ordeined by Christ wherin together with the taking of bread and wine the true body and bloud of Christ is receiued and the communion or participation of Christ with all his blessinges and benefites is sealed vp in the heartes of the faithfull beleeuers II. What are the endes or vses of the supper instituted by Christ Herein also all the professours of the Gospell agree in one that this receiuing of the Sacrament confirmeth our faith of the promises of grace both because this 〈◊〉 the generall and common vse of all Sacraments whatsoeuer also because Christ himselfe hath said of this Sacrament Doe this is remembraunce of mee And This cuppe is the newe Couenant in my bloud III. What is giuen receiued i● the Lords Supper In this also there is a mutuall consent of all that the bread and wine are giuen and receiued visibly corporally by the hand and month of the minister communicants but the body bloud of our Lord with all the benefits of his passion are invisible and spiritually giuen and receiued by them both In all these I say there is a ioynt agreement betweene al diuines which professe the Gospell as for vaine brablers whose brawles and iaries may not be the measure wherby to iudge of the consent or controverses of the churches professing the Gospell they neyther agree in these nor in any other The three questions called into doubt or controuersie are these The first question What is the vnion of the Signe signifying or the Thing signified in the Lordes supper whether it be Transubstantiation or Consubstantiation or only a mysticall reference or relation of the one to the other To this question we make an answere consonant to the Catholicke faith in three seuerall propositions the two of which are Negatiue and third Affirmatiue 1 Proposition The Sig●es and the Things are not vnited by Transubstantion that is by such a charge as in which the substance of ●he Signe are transformed into the substāce of the Thinges the accidents onely remaining The reasons of the first proposition 1 The first reason is because as Ireneus saith there are two thinges which haue a Sacramentary proportiō in the Eucharist which the Accidents of bread and wine the substance of the body and bloud of Christ can by no meanes haue 2 The second reason is deduced out of the wordes of Christ who saied This is my body not let this bee or bee 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 reteine the name of bread in the Lords Supper and when they speake by way of Hype●b●le of chāging of the bread they will be vnderstood to speake Sacramentally As Theodore● Diolog 1. witnesseth saying it was the will of Christ that they who vse the Sacraments should not bend and set their mindes on the nature of the thinges which are seene b●t should beleeue that which was made through grace by alteratiō of the names Here in the same diologue he teacheth that we must vnderstand a sacramentall change in these wordes Christ honoured the visible signes with the title and name of his body and bloud NOT BY CHANGING THE NAME but by adding grace to the nature The second proposition II. The Signes and things signified are not vnited by Consubstantiation that is by a reall Existence of two bodies in the same place or by the close conveiance of one within the other such as we see is of the corne in a sacke of 〈◊〉 in a mans purse of an Infant in his cradell or of 〈◊〉 in a roundler For this is a likelihood of things vnited in substance The Reasons of the second proposition 1 The first reason is because the words of Christ This is

them gouernours seruing him in true religion cherishinge the church and all good learning that hee vpholdeth schooles and giveth vnto them fit teachers and inflameth the mindes of some men with desire of learning the truth and delivering it to posteritie but especiallie that he sendeth amongst vs the light of the gospell clensing refining it from idols freeing vs from Antichristian darkenes ordaining strength out of the mouthes of infantes and sucklings at whose voice alone the very gates of hell though terrible in themselues do tremble fall to everlasting ruine It is out of question that al these benefits doe not happen vnto vs by chance or mās wisedome but are given and continued to vs by the singular providence and bountie of God as may appeare partly by their greatnes and excellencie and partly by this that amongst so greate furies of the worlde and the devill and so great weakenes infirmitie of thēselues they coulde not otherwise be retained First therefore wee giue eternall thankes vnto almightie GOD for vouchsafing to bestow vpon vs so great benefits Secondly we giue them also their due commendations who by their godlinesse and vertue desire to preserue these benefites to mankinde VVherefore with all reverence and duetie wee thanke the most mightye Prince Elector our gracious Lorde for encouraging and gracing this schoole and all good artes with exceeding loue and curtesie Also vvee thanke all other the noble and vertuous gentlemen especiallie our worthy Chancellour Lastlie wee thanke the Right worshipfull and learned Doctors and Maisters our reverende and very good Patrons and all the rest of the learned and honest sorte who gracing this my publique proceeding with their presence haue wit●essed their good will towards vs and our studies and would haue our calling commended to God in their publique praiers And I hartely beseech GOD that he woulde vouchsafe the encrease continuance of these his great benefits which he hath bestowed vpon v● and woulde graunte vs all grace to vse them to his glory and the good of his Church through IESVS CHRIST our Lord Amen XIV OF MANS CONVERSION I. NO man shall ever enioye eternall happinesse in the life to come which doeth not repent in this life and turne awaie from his sinnes vnto God II. True repentaunce or conversion is a change or renuing of man wrought by the holy GHOST whereby man vppon tiue acknowledgement of GOD and his will revealed in the Lawe and the Gospell and his owne corruption doth seriouslye feare GODS anger and iudgemente against sinne and is sorie that by his sinnes he hath heretofore and doth still offend God and yet obeying the commādement of faith in Christ and amendment of life resteth secure vpon the mercy of God and his promise of grace by confidence in our mediator Christ through whom because he is perswaded that God is pleased he submitteth himselfe vnto him as a sonne to a loving father and for this his receiving him into favor studieth to shew himselfe thankefull vnto God for ever Eph. 4. 21. If so bee yee have heard him haue beene taught by him as the truth is in Iesus That is that yee cast of concerning the conversation in times past the olde man which is corrupt through deceiueable lustes And be renued in the spirite of your minde and put on the newe man vvhich after God is created in righteousnesse and true holinesse Tit. 3. 5. Hee saved vs by the vvashing of the nevve birth and the renuing of the holie Ghost Rom. 7. 18. I knowe that in mee that is in my flesh there dwelleth no goodnesse c. to the ende of the chapter Isay 5. 16. vvash and be cleane III. This repentaunce consisteth of tvvo partes which the scripture calleth mortifying of the old man and quickning or raising againe of the new man Romanes 6. 6. Our olde man is crucified with him Galathians the seconde and nineteenth By the lawe I am deade to the lawe that I may liue to GOD I am crucified with Christ c. Coloss 3. 12. Buried with him through baptisme in vvhom yee are also raised vp together through the faith of the operation of God c. Coloss 3. 5. Mortifie therefore your earthly members c. IV. The olde man or vnrenued is he which is ignorant or doubtfull of God and is subiect and yeeldeth to evill desires But the newe or renued man is he which knowing GOD aright serveth him in true righteousnesse and holynesse Ephes 4. 24. V. The mortifying of the olde man is vpō knowledge of our owne corruption Gods anger lying heavy on vs therefore to feare and sorrow for our offences to God and therefore heartilie to hate and avoide all sinne VI. But the quickning of the new man is vpon knowledge of Gods mercie towardes vs in Christ to reioice and quiet our selues in God and to haue a fervent desire to obey God in all his commandements Rom. 7. 22. I am delighted with the lawe of God in my inwarde man VII This renuing in infantes which are sanctified by the spirite of GOD is onelie a beginning that is a receauing of new qualities and inclinations and therefore may more fitlie bee called regeneration or newe birth then repentaunce But in men of riper yeares it concerneth motions and good actions in the minde will and hearte Luke the first and fifteenth Hee shall bee filled with the holy Ghost from his mothers womb Mat. 19. To such belongeth the kingdome of heauen VIII Nether yet is it perfited in those of riper yeares before the end of this life therfore they which are conuerted haue in them part of the new and part as yet of the olde man vntill such time as together with the life they lay aside all the oldnes or corruption of nature Roman 7. 23. I see another law in my members 1. Ioh 1. 10. If we say we haue n● sinne we lie or deceaue our selues IX Therfore the whole life of the godly is and must be a certaine continuall repentance and conuersion wherin they must strongly persist and proceede fighting against the flesh and the diuel vnto the end of their life 1. Cor. 9. 24. So runne that yee may abtaine Phil. 3. 13. Brethren I coūt not my selfe that I haue attained to it Revel 22. 11. He which is holy let him be more holy X The victorie in this combate is not doubtfull For in them in whome trew conversiō is once begon although sometimes they fal greeuously by humaine infirmitie and the reliques of the olde man or sinne which in this life they beare about them it is neuer so extinguished but that they againe struggle vp from their fall are at length saued Math. 7. 24 They that are built on the rocke do not fall Phil. 1. 6. He which hath begon in you a good worke will finish it 1. Ioh. 2. 19. If they had ben of vs they had remained with vs. 1. Ioh. 3.