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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 naturally he is so but because from God there is giuen vnto him infinite power maiestie glorie and all giftes of the holy Gost without measure But this accidentall bestowing of the deitie and all properties therof did not make Christ properly and naturally God but onely by divine grace or God improperly so called because he is not the naturall deitie of the worde but a certaine participation thereof with force and efficacie But therfore was it obiected by trew Christians against the Arrians that they ouerthrew the trew and eternall Deitie of Christ because they did not accoumpt him God by nature but onely by participation of dignitie and maiestie through grace Seeing therefore the Vbiquitaries only of equaling our Immanuel to God by participation of proprieties do take awaie his trewand eternall deity we do with good reason condemne and detest this doctrine of theirs as blasphemo●ie and hereticall This their owne wordes and sentences do witnesse as Brentius in Recognie Pag 20. Iacob Andr. Thes 20. disputation Tunigeus Item Thes 25 26. Et Apolog. Ingolstad 26. Where it is gathered that the opinion of the Vbiquitaries of the deitie of the man Christ is all one with that of the Arrians and Antitrinitaries that is that by all these he is accoūpted not God by nature but onely by grace of participation a new temporarie created and adoptiue God Which if it be trew Christ shall not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God mā but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Divine man such as also he is accoūted by the Vbiquitaries who at witnesseth Seruetus in his first booke De Trimitate say that God may cōmunicate vnto man the fulnesse of his Deitie giue vnto him his Diuinitie maiestie power and glorie Which blasphemie being the same both we vtterly hate and detest Argum. 3. N●storius taught that God which is the word vvas vnited vnto man onlie by participation of equalitie in maiestie honour power vertue and operation And that the difference of the wordes dwelling in man assumed by it and in other saintes consisteth in nothing but in the verie gifts and graces bestowed on man by God This also the Vbiquitaries teach because they say there is no differēce betweene the dwelling of the Deitie in Peter and Christ except such as is taken from communicating the giftes and properties of the Deitie maintaining that in this respect the manhoode as●umed by Christ is God because the Worde doth nothing without it but al things by it And this is nothing els but to make the mā Christ to be God onlie by accident Wherfore the opinion of the Vbiquitaries is al one with that of the Nestorians Tertullianus 〈◊〉 de Trin. pag. 610. If Christ be o●lie ●●an howe is hee present wheresoever hee is called vpon whereas to be present everie where is not the nature of man but of God By this sentence is● felled the Vbiquitie of the humane nature in Christ Obie But the vnion of the divine and humane nature in Christ is inseparable Therefore wheresoever his divine nature is there also is his humane nature Ans It is true that the vnion is inseparable for the worde neuer forsaketh the nature once assumed But the vvord is not so in the humane nature as a soule encloased in our bodies For wheresoever are our bodies there also needes must be our soules and the soule once without the bodie is not present with it But the word is not so in the man Christ but is so inseperably and personally in the humane nature that withall it is without the humane nature in all partes of the worlde by ●e●letion or filling everie place and in the godlie and Angels by speciall presence For the personal vnion of two natures overthroweth not the generall action of the presence of his maiestie nor hindereth the speciall action because the word is effectuall in the faithfull and regene●ate RVLES AND AXIO MES OF CERTAINE CHEIFE POINTS of Christianitie Proposed by Vrsmus to be disputed on publiquelie partly in the Vniversitie of Heidelberg partlie in Collegio Sapientia OF THE DOCTRINE OF THE CHVRCH 1 THe doctrine of the church or Christian religion is a doctrine of Gods law and the Gospell of Christ perfect and incorrupt as it is deliuered in the bookes of the Prophets Apostles by which alone God leadeth men to eternall life 2. The whole doctrine of Christianitie is conteined in these two partes the lawe and the Gospell 3. The foundation of Christian religion is the Decalogue or ten commaundements and the articles of our faith rightly vnderstoode 4. Which is all one if we say the foundation is the doctrine of Gods nature and will 5. Paule also meaneth the same 1. Cor. 3. Whē that the foundation is Christ 6. The church must needes knowe difference between the doctrine delivered vnto it by God and that which is deliuered to it by religion of other nations 7 The first difference is that the gospell of Christ is only knowne in the church other sectes are altogither ignorant thereof All heretiques mainetaine errors either touching the son of Christ or concerning his office 8 The second that the church retaineth the whole doctrine of Gods law other sectes are ignorant of the first table of the lawe and in the second obserue only some parte touching externall 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 ought from it nor adding to it as for other religions they doe not only cast away the greater parte of Gods truth but also vnto the final portiō of law which they retaine adde idolatrie granting and approving manie thinges repugnante to the second table of the decalogue 10 Even the trewest philosophie must be discerned from the doctrine of the church for trew philosophie comprizeth onely that parte of this doctrine which the second table commaundeth as for the whole entire loue of our neighbor of that it teacheth vs nothing framing to it selfe an idol insteede of the true God erreth much frō the trew worship of the trew God 2 OF HOLIE SCIPTVRE 1. The summe of holy scripture is conteined in the decalogue and creede 2. Which is also manifest because it is all conteined in the lawe and the Gospell 3. For what soeuer is there in conteined eyther it concerneth the nature or will or workes of God or the sinne of deuills and men 4. The wil of God cōsisteth in precepts threats and promises 5. The workes of God are eyther his benefites as the creation preseruation and gouerninge of al things the collecting vphoulding his church by the mediation of his sonne o● his iudgments as the punnishments of offenders 6. Of all these we are taught either in the law or in the Gospell or in both 7. The same is plaine by the division of the whole scripture into the new olde Testament or couenant 8. For this word couenant doth

good and evill naturally knowne and bread in reasonable creatures in the creation many times after repeated and declared by the mouth of God teaching vs that there is a God and what manner of God he is binding all reasonable creatures to perfect obedience conformity externall internal to that rule promising the favour of God and life eternal to all that performe perfect obedience and denouncing the anger of God eternal punishment to all that are not perfectlie conformable therevnto vnlesse there be granted remission of sins reconciliation through the son of God our mediatour 3 The law of nature before the fal was altogether the same with the moral law of god but the knowlege of God being after the fall obscured in mans minde the lawe of nature is now become only a part of the decalogue or ten commandements being obscure and maimed especially in the knowledge and worship of God for which cause also God repeated and declared againe in his church the whole body of his law 4 Ceremonial lawes are certaine precepts of ceremonies that is of actions and externall solemne gestures or such as must be performed in the publique service of God with observation of the self-same circumstances ordained either to signifie future things or for orders sake 5 Iudiciall lawes concerne the externall defence of discipline according to both tables of the decal●gue or concerning civil governmēt amongst the Iewes that is touching the order duties of magistrates iudgments punishments contracts and differences of being Lord or owner of ought 6 This distinction of divine lawes must be obserued both because of the difference of these laws which being neglected their right force and meaning cannot wel be vnderstood also that we may well iudge and instruct others in the abrogation and vse of the law 7 These are the differences betweene the lawe moral and ceremonial and iudicial lawes First moral commandements or precepts are naturally knowne ceremonial and iudicial are not 8 Secondly moral lawes binde al reasonable creatures ceremonial and iudicial were only prescribed to the Iewes 9 Thirdly moral lawes are ever in force ceremoniall and iudiciall are not 10 Fourthly moral lawes commaund external internall obedience ceremonial and iudicial cōmaund only obedience external which notwithstanding must be ioined with internal moral obedience 11 Fiftly moral lawes are general not limited with certaine circumstaunces ceremonial and iudiciall are special that is determined by certaine circumstances 12 Sixtly ceremonial and iudicial laws are types foreshewing some thing moral laws are not types but signified by types 13 Seventhly moral lawes are a principall vvorship of God or the ende of other lawes ceremonial and iudicial owe service to the moral that by them these may the better be obserued 14 Eighthlie lawes ceremonial yeeld to the morall but morall lawes yeelde not to the ceremoniall XVII OF THE VSE AND ABROGATING OF GODS LAW 1 THe ceremoniall and iudiciall lawes of Moses in respect of obedience due to them are abrogated by the comming of the Messias 2 The moral law is abrogated in respect of the curse not in respect of obedience due to it 3 Vses of the ceremoniall and iudicial lawes of Moses partly were partly are these First a schooling or leading vs vnto Christ that is a signifying or shadowing of spirituall and heavenly things in the kingdome of Christ 4 Secondly a distinction of Gods people from other nations 5 Thirdly an execution or putting in practise the law moral which requireth a limitatiō of many circumstances both in church cōmōweale 6 Fourthly ● testifi●ng of our obedience toward● God 7 Fiftly the sealing of Gods covenant by ceremonies which were sacramental signes 8 Sixtly a preservation of the Mosaicall policie til Christs comming by iudicial lawes which were the sinewes and forme of the common weale 9 Lastly a confirmation of the new testament by comparing the fulfilling of all things with the types 10 The morall law in time of our innocencie had other vses then now it hath as a perfect conforming of the life of man to GODS will a good conscience and sure confidence in Gods loue favour 11 In this our corrupt nature these vses it hath first a maintaining of discipline within and without the church 12 Secondly an acknowledgement of our sinnes which two vses pertaine vnto all men and are that p●dagogie or schooling of the law wherby we are led vnto Christ 13 Thirdly an information to the true worship of God which vse is peculiar to the renued or regetate 14 And these are the principal vses besides which there are also some others as namely a testimony that there is a God what maner of God he is 15 A note of the church which is distinguished by integrity purity of the law from all other sects 16 A testimonie of that excellency of mans nature which was before the fall which is restored vnto vs by Christ 17 A testimony of eternal life wherin the law shall be fulfilled seeing in this life it is not fulfilled and God made it not that it shoulde never attaine its proper and principall end OF THE EXPOSITION AND DIVIsion of the Decalogue 1 THe Decalogue or ten commandements cōtaining a summe of the whole law of God are to be vnderstood according to that exposition which hath beene delivered by Moses the Prophets Christ and his Apostles 2 The law of god requireth perfect obediēce both inward outward in the mind wil hart actiōs that is in our words deeds and external gestures 3 Our obedience to al the other commandemēts must be referred vnto the first because the loue glory of God must be the impulsiue final cause of al our obedience 4 The interpretation of every law must be gathered from the end for vvhich it was made 5 For divers ends one the same vvorke may be cōmanded or contained in divers cōmandemēts 6 Precepts affirmatiue cōmanding do include also the negatiue and prohibition contrarily 7 Some principal kind of thing being cōmanded or prohibited other kinds also which are neere like vnto that are vniversally commanded or prohibited 8 Where the effect is commanded or forbidden there likewise we must vnderstand that the cause is also commanded or prohibited 9 With the relatiues their correlatiues also are cōmāded becaus the on cānot be without the other 10 There are two tables of the decalogue the first cōpriseth in 4. cōmādements certaine duties to bee performed immediatly tovvards God the second teacheth in 6 cōmandemēts what duties must be performed towards our neighbour immediatlie but towards God mediatly that is towardes our neighbor for the cōmandement glory of God 11 The precepts of the second table yeeld place vnto the precepts of the first 12 That is the truer divisiō of the decalogue which reckneth the second commandement of images the tenth of concupiscence OF THE FIRST COMMANDEMENT 1 The first table giueth precepts of duties toward God the

vs yet let GODS preceptes prevaile more with vs which commaunde vs research the Scriptures to giue attendance to reading to divide the worde aright c. Nowe whereas no man can without schoole learning and exercise either himselfe perceiue and discerne aright or expound and impart vnto others in any good order and perspicuity who is so purblinde that hee seeth not the neere affinity wherwith the study of Religion piety is linked with schoole learning Let vs therefore esteeme that to bee the exercise of greatest weight momēt in scholes which is a worke of greatest importāce in the world with out long cōtinual schole-exercise cānot be performed by vs I mean the vnderstāding expoūding of the writings of the Prophets Apostles And whereas we haue opportunity offered vs of searching out sitting the truth of doctrine in greater measure then other Countries and people of a truth if wee faile to vse the same wee giue the vvorld occasion to suspect our cold zeale in Religion our punishments for this our negligence and ignorance shall be the greater For God hath giuen vnto scholers especially the charge and care of preserving and advauncing this his trueth not for our owne sakes only but for the good of others also For other men with good reason expect instruction in the Scriptures and the interpretation of the word at their mouthes who for their learning are able to vnderstande diverse tongues and search the course of doctrine Whereas then ●eligion and Christianity is to be taught in schooles that children may wel conceiue it Catechisme is especially necessary For neither can this age learne any thing except it be taught 〈◊〉 briefe neither cā either the teachers or the learners handle aright and in good order the parts of any science whereof both of them haue not digested in minde some rude summe Both these are the cause why so often in Scriptures we read short briefes of Religion repeated as Repent and beleeue the Gospell He which beleeueth and is baptised shal be saued Fight a good fight keepe the faith and a good conscience c. And wheras it is said Col. 3 16. Let the word of God dwel in you plenteously in all wisdome the Apostles meaning is that wee must vse explications interpretations such as are sutable with the sentences and doctrine of the Prophets Apostles Neither is Catechisme any other thē a summary declaration of such sentences of Scripture Now whereas this litle examen we intende to propose vnto you is such and the Author thereof hath faithfully and with great dexterity comprised the chiefe grounds of Christianity in proper plaine tearmes it seemeth that it would bee very beneficial that in other churches ther should the like forme of Catechisme be extant prepare your selues to the speedy learning thereof suppose that these our simple writings are the swadling clouts wherein Christ as it were swathed will be found of vs. You see how many vrgent causes they are which they commend vnto you which they earnestly exhort you to embrace which I beseech you to carry in minde memory as they haue bin set downe vnto you The cōmandement of God your own salvation your duty which you owe to posterity the good example of a reformed church your maner of life your age or years your friends desires hopes the imminent dangerous times the rewardes punishments we are to looke for at Gods hands But as our admonitions exhortations are necessary so without the secret motiō working of the holy spirit we know they litle availe Let vs therefore turne our selues looke towards God giue him harty thanks for this his inestimable benefite that it was his good pleasure to bring vs into the worlde in this sun-shine of the gospel let vs begge and craue to be taught governed by him OF THE INCARNATION OF THE WORD A confession made by the fathers of the Church of Antioch against Paulus Samosatenus Taken out of the Actes of the first Ephes●e Coun●●l● WE confesse that our Lord Iesus Christ begotten of his Father before all worldes but in the latter times conceiued by the holy Ghost of the virgin Mary according to the flesh is but one person of the godhead humane flesh subsisting Perfect God perfect man perfect God euen with the flesh but not accordinge to the flesh perfect man euen with the godhead but not according to the Godhead Wholy to be worsh●pped euen with the flesh but not according to the flesh wholy worshiping even with the god●ead but not according to the godhead 〈…〉 euen with the bodie but not according to the body Wholy formed or endued with shape fashion euen with the divinity or godhead but not according to the Diuinitie or godhead Wholy coessenciall that is of o●e and the selfe same nature togeather with God even with the bodie but not according to the body as likewise he is not coessential to men according to his godhead but being in his godhead he is coessētial to vs according to the 〈◊〉 For when we say that he is consubstantial or of the same nature togeather with the father according to the spirite we say not that he is con●ubstantial with men according to the same spirite And contrariewise when we prea●h that after the flesh he is cōsubstantial to men we do not preach that according to the flesh he is coessential with god for like as he is not coessētial with vs after the spirite for so he is coessential with God euen so is he not according to the flesh coessential to God but consubstantial with vs. But 〈◊〉 pronounce these thinges to be different and 〈◊〉 betweene themselues not to deuide that o●e vndeuided person but to shew a distinction betweene nature and properties of the word and the flesh which can neuer be confounded so we professe and reverence that vnitie which causeth this indiuisible vnion and composition Vigilius in his 4. booke against E●●tyches If the worde and flesh bee of one nature how commeth it to passe that the worde being every where the flesh also is not founde every where for what time it was heere on earth it was not then in heauen and now because it is in heaven even therefore it is not in earth so sure wee are that it is not in earth that even according to the flesh we verily expect that Christ shall come from heavē whom according to the word we beleeue to be with vs alwaies here on earth Wherfore as your selues confesse either the word togither with the flesh is contained in some place or else the flesh togither with the word is in every place for one nature is not in it selfe capable of contrarieties But these two differ very far to bee contained in some place to be in every place and because the word is every where the flesh is not every where it appeareth that

one and the same Christ consisteth of both natures is in every place by nature of the godhead and contained in some one place according to the nature of his humanity So that the same Christ was both created without beginning subiect to death and yet immortal the one by nature of the worde as he is God the other by nature of the flesh as the same God is also man Being therefore both the son of God man he hath a beginning was created is comprehēded in some place by nature of his flesh being otherwise before all beginning vncreated and without limitation of place according to the nature of his godhead He is inferior to the Angels in respect of his flesh but equall to the Father as touching his Deity deade sometimes in his māhood ever-living in his godhead This is the catholique faith and confession which the Apostles delivered martyrs co●firmed and the faithfull to this day h●ue retained W●●rfore impiously as tainted with the p●●enous heresie of E●●yches you presume to taxe Leo whiles by the different actions of one Lorde Ch●●st hee proveth the verity of both natures in him so that what he wrought for demonstration of the 〈◊〉 of two natures you pervert as if it were a proo●e of two persons OF PREDESTINATION A letter of Vrsinus to his friend briefely conteining a full and learned discourse of predestination with wholsome advise for the weaker sorte to follow HItherto I haue not had leasure to peruse your discourse of predestination Neither haue I now but I steale so much time from other my affaires which I deferre that I may at lēgth satisfie your request which in my opinion is not so necessarie if it would please you to read D. Beza and P. Matyr on this question whervnto I thinke you were before directed by me Hereby also I would giue you to vnderstād that hitherto I haue rather wanted abilitie then will to gratifie you Of you let me entreate this courtesie that you do not by disputation trouble others who either will not heare ought besides that which they haue before conceiued or can not readilye vnderstand those thinges whereof they never thought before and haue in their infancie learned false in steede of trew principles foundations And were I not fully perswaded that in this question you would frame your selfe to Christian wisdome and patient for bearance of the weaker sorte I would not answeare one worde to your demaunde The doctrine of predestinat●●● is not in my iudgment as you wright the most difficult point in all Christianitie if we read holy scripture without preiudice or affectiō with serious purpose not to reforme God after our phansies but to learne of him and to yeeld all glorie vnto him none to our selues For by these meanes that is now become easie to me which before seemed very difficult whilest I depended on the authoritie of men who neuer vnderstoode themselues nor could resolue me There is no one common place of Divinitie wherof more is wrighten by the prophets and apostles then this verie place of Prouide●ce Election and free will in so much th●● I can not but marvell learned Christians 〈◊〉 so doubt thereof Do you as I haue don who for this onely reason that I might gather weigh and confer●e whatsoeuer ● conteined as well in sermons as examples of holy scripture to this purpose haue diligently perused the whole bible euen from the begining of Genesis to the end of the Revelation Which after I had don I did partely perc●iue p●rte●y detest that skumme of disputation and foggie fume of fallacie and soph●strie labou●ing but to no purpose to eclipse the gloriouse sunne-shine of this doctrine You may at your better leasure do this in Italie where you shall haue no exercise of religion besides reading the bible priu●te prayer Which libertie some verie good ●en heretofore haue wanted who otherwise had neuer ben so entangled But eve● be are this in ●inde whereof before I warned you Yf for the present every thinge be not plaine and easie to you be not therfore troubled but by leasure diligently meditate with your selfe callinge vpon God and houlding that foundation which amogst the godly is without cōtrouers●e remembring alwaies that not your selfe but God is author of your salvation and of all besides whatsoeuer you are haue or d●e be it great or little So shall you be sure not to erre with any danger of conscience and salvation although you be not able to conceaue and vnfolde whatsoeuer you desire Knowledge puffeth vp but charitie edifieth First you must put a difference betweene providence predestination a● betweene the whole and the part For Providence is the eternal immutable and most excellent counsaile or decree of God whereby all things haue their event tēding to the glory of the creatour and salvation of the elect Predestination is the eternal purpose of God of beginning and perfiting the salvation of the elect forsaking or vtter casting of the reprobate to eternall punishment Wherefore it containeth Election and Reprobation as partes of it selfe Secondly distinguish betwixte Providence of good ●nd evill of offence for the evill of punishmente hath a reference to good namely to iustice and in that respect is found in God God doeth provide that is in his providēce purpose wil perfourme in purposed time order and manner and in this respect he is said to be the cause efficient and author of things These things are not only done according to providence but also by the providēce of God As for evill or sin that hee foreseeth from eternity that is hee decreeth or is willing to permit it or not to hinder others from doing it but him selfe i● in no wise an agent either in them or by them Wherfore himselfe is not the cause of evill but in iustice excellency and depth of wisedome he suffereth others to be the causes therof So that these things are done according to Gods providence but not by it because God did not decree to doe but to suffer others to doe them now to permitt or suffer is nothing else but not to hinder sinne in any action or not to cause men to be conformable to the law of God and nature And in this sence God doth tolerate or suffer si● when he doth not either lighten our minds with his holy spirite knowledge of his will or turne our hearts to make this the principall ende of our actions that we doe the knowne wil of God and by this our obedience honor him Which two things except it please God to worke in vs what ere we doe how good iust and holy so ever it is but sinne and corruption in the sight of God Thirdly make a distinction betweene God his creatures or second causes especially ●n matters concerning the government of the worlde First the creatures are bounde one to further the safety hinder the destructiō of an

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