and so almost to nothing to their owne great greife and the publique damage of the church How often and how grieuously doe Nazianzen Austin and Ambrose confesse that they haue takē these withdrawings and callings awaie from their studies They truely deale more wisely so they be not over stricte which imitate that same Basilius the Greate and Chrysostom For they so closely betooke themselues to their function that they preuented all such withdrawings as are wont eyther rashly or without respect of dutie to be imposed vpon learned men They saw well that if you admit these importune saluters at the first they will afterward challenge it as a right to be troblesome to good men by their example provoke other men to the same importunitie but that you shoulde provide for best if at the first you tooke some care prevented these vncourteous curtesies In this sort therfore did this good soule do seruice to God and the church or else tender his owne health Thou rather art churlish ô thou importune mā whosoeuer thou art which vncurteously desirest that which Vrsinus of curtesie might of duty ought to deny It is folly not to excuse him that is busied in affaires of the church but not pardon him that tendereth the health of his owne bodie is in humanitie both contrarie to the lawe of charity Although to come to the last part of my speech this our deere brother was not so hindered but that whē he was vnable to lift his handes his tongue stambering his iawes almost closed vp almost panting gaspinge for breath did yet attend to these studies duties For whē his strength failed the iuice bold in his body was decaied how often did hee thinke of this our Schoole How often did he cōplaine that he was idle amidst that painfull buisinesse of his infirmitie sicknesse How reasonablie did he persist in those wrightings he had vndertaken vntill that soule which coulde bee conquered tamed by no afflictiōs begā to fleete flie out of his brokē cōquered tamed corps ô blessed is that faithfull and wise seruant whom his Lord when hee commeth shal finde so doing happie is that man whose God is the Lord And that this man of famous memorie our beloued freind is now in that hill of Sion in the citie of the liuing God in the heauenlie Hierusalem amongst myriads of Angels in the companie church of those first begottē which are gathered into a heuēly armie with the iudge of al flesh with God the spirit of the iust that are now perfited with the mediator of the New testamēt Iesus Christ the sprinkling of the bloud of our saluatiō both those argumēts which before I vsed namely those heauēly gifts of wir faith hope study of pietie charitie humanitie and all other duties and curtesies do evidently confirme as also that most happy ende which hee made doth certainly demonstrate For not to speake of this that his soule long since lived vnto God was dead vnto this wretched and miserable world for so I speake holilie with Christes Apostle of an holy thing when mention was made vnto him of faith hope charity resurrection life glory and eternall happinesse Lord how did he assent applaude sweetelie smile at it how did he cast vp his eies to our Redeemer to whom as he had long before cōmended himselfe so also he did at length surrender his soule most peaceably so was wafted out of the deepe sea of this world into a most pleasāt harbour of salvation and rest euen the bosome embracings of our heauenlie father Who is there heere I beseech you amongst vs that wil not religiouslie crie out for ioy and wish together with me O let my soule die the death of the iust and let my ende be like vnto his For he truely saw he saw by liuelie faith heauen open vnto him Christ the Prince and perfiter of our faith sitting at the right hand of maiestie in the heauens incomparable glory provided for him the whole companie of that heauenly church welcomming him lastly all making to saluation since he did so quietly yeeld vp his soule vuto God the Creator and Father of spirits that so hee might liue with him eternallie This then is that soule noble and worthy auditors this is that sanctified soule and acceptable to God which to our great losse is of late daies takē from vs although as sometimes Cyprian and Ambrose saide wee haue not lost it but sent it before purposing our selues in good time to follow We haue not lost but repaied him as Epictetus warneth vs. For he which gaue him hath required receiued him backe againe Why then do we mourne for him whom we haue not lost We lament that so sweet and fit an instrument of Gods glorie is receiued backe from vs we lament this foreshewing of euil hanging ouer vs and now ready to befall vs we lament the present ouer-flowing of wickednes iniustice and al perfidious dealing which commonly preuaileth so much the more as it perceiueth these meanes of protection and saluation to be taken from vs. For haue we not reason to lament the losse of that instrumēt of whom it is sin to conceale any thing that may worthily be spoken in commendation I know right well noble auditors that many here present are able to speak more to this purpose then I either haue done or can do For that dailie familiarity which you had with our Vrsine hath enriched you with store of matter and variety of learning with eloquence But seeing of duty deserte I haue yeelded you the first place in this matter and you haue vouchsafed me the second you wil also I hope willingly pardon me for substituting in my roome a Diuine to speake of a Diuine and attribute vnto this man that which himselfe spake sometimes of Athanasius the stoute mainetainer of the truth and Antagonist of errors He was the Lords faithful laborer a man of God the reconciler of men the trompet of truth the pillar of the church Gods true champion constant in the faith of Christ most fit for defence against poisenous heresies who though he were peaceable moderate in all things yet could hee neuer patiently endure that for quietnesse sake God should be betraied but was a vehement warrier and an invincible Herioicke spirit in this case cōmending some moderately chastising others correcting some mens coldnesse bridling others heate providing for some that they fall not labouring that others which were fallen might be raised againe simple of maners divers in discharge of many duties wise of talke wiser in vnderstanding wherefore he so liued was so instructed and so instructed others that as his life manners might be a list limit to vpright dischardge of the like dutie so also his opinions may bee examples as it were authenticke lawes of faith and religion All this I may wel speake in commendation of this our Divine which
them by the ordinance and appointment of God in a word they deny that they are ordained to stir vp nourish confirme our faith But they maintaine that they are the causes of grace in vs that they bestow grace vpon vs that they are the instruments of iustification that of themselues they effect grace iustification and sanctification by the very worke done that is by the naturall power and vertue of the sacramental action it selfe thereunto appointed by God or as others wil by the power of God assistant to the things signed according to covenant euen without faith or in warde motion of the receiver And this force and efficacy they attribute onely to sacraments of the New Testament as for those of the Olde some there are which leaue vnto them only the bare and naked signification of iustification others besides that doe also yeeld the effect of iustification but only in regarde of the worke of the worker that is in respect of the devotion and desert of the vser And here againe some except circumcision as iustifying through the vvorke done others reckon it with the rest And this is that stale stuffe of the olde schoolâ—-men which these late iuncketters haue nowe againe sumptuously dressed and dished out to the world for delicates Especially Bellarmine the Arch-sophist of this age doth flatter himselfe in these follies that he is fully perswaded he can obscure the cleere sunne-shine And therefore insolently and ill-beseeming the duty of so great a disputant he slaundereth taunteth our Doctors most of them now dead neither shewing nor obiecting to them falshood or paralogismes in their proofes but onelie with scorne and disdaine giving them the lie the lie which strange manner of disputation is now taken vp for a fashion amongst those railers But the most worthy Divines Whitaker Danaeus Sibrandus the rest haue now so discovered the folly of that most insolent man that even the lesuites themselues are ashamed of their Galiah and beginne to repent them of his too great liberty vsed in disputation He hath prefixed before his second Tome of disputations which lately hee set forth about the sacraments A Satyricall Declamation or Libelling speech wherein he professeth that he will play Stage-part and represent vnto his Romish auditory a spectacle not vnpleasant concerning the furious contentions of Heretiques His maine purpose therein is to oppose our Doctors betweene themselues each against otheâ— and by his vpstart sophistry to de barre vs the speciall vse of the Sacraments namely the seaâ—ing of the promise of grace and strengthning of our faith But how perversely he dealeth I haue here thought good briefely to declare First of all he goeth about to shew out of Luther Carolostadius Melancthon Zwinglius and Calvin that the worde Sacrament hath beene by diverse and those our wrighters partly received partly reiected As if the Schoole-men themselues did neuer doubt or dispute about the originall signification propriety and vse of a Sacrament And if at any time our wrighters haue seemed to make question of the worde yet it is a cleere case that by consent of all it hath beene hitherto receaved in our churches and retained vnto this day without controversie Wherefore that which he speaketh of Luther and Melancthon is plainely frivolous The opinion of Carolostadius a man gauled by Luther none in a maner haue followed With Zwinglius he doth manifestly cavil For he indeed could haue wished the word Sacrament had never beene receaved by the Germanes but why truely for no other reason but because he detesteth the horrible abuse of a Sacrament in swearing thereby a thing alasse to familiar with the Germanes As for Calvin that he should little allowe of the word and reprehend it yet not accompt it a matter worthy the striuing about it is an impudent devise of the Iesuits which without shame hee might babble out in his theater at Rome froÌ„ wheÌ„ce Calvines Christian Institution is exiled They who with iudgement shal read the whole 13. Section wherevnto afterwardes the Iesuit pointeth shall see that Calvin doth not reprehend the word but the subtility of Sophists who out of the signification of the Latin word do impugne the confirmation of our faith by Sacraments Then comming to the nature of a Sacrament he bringeth forth vpon the stage Luther Zwinglius and Calvin as it were skirmishing there-about betweene themselues saying that Luther would haue the Sacramentes to be only testimonies ordained by God for the stirring vp of our faith Zwinglius certaine engadgings of our selues vnto God lastly Calvin ioining as it were both opinions into one would haue them to be signes of Gods loue towardes vs sealing our faith and testimonies againe binding vs vnto Godlinesse And this is the conflict But indeede the Iesuite would faine shew his auditors a fault where none is The consent of Calvin Luther in this point is so evident that it needes no proofe That the opinion of meâ—re tokens and markes of our binding and profession is by way of cavill fathered on Zwinglius the Iesuite himselfe afterwardes vnwittingly witnesseth where he writeth that the opinion of Carolostadius and the Anabaptistes touching meere tokens of our profession hath beene as wel by others as by Zwinglius confuted and almost quite buried And this that he writeâ—h is true For Zwinglius both elsewhere and also in his booke wrighten to the Princes of Germany doth plainly enough expouÌ„d himselfe wrighting after this manner The verie signes are so ordained by Christ himselfe that even by their analogie and proportion they prevaile very farre in leâ—ding vs vnto the thing present by faith and contemplation And afterwardes more plainely The Sacraments are not in vaine for they shewe vs the saluation giuen by God thither they â—ourne our thoughts continually EXERCISE OVER FAITH which immediatly they promise drawe vs to brotherly charity And whilest all this is don one the same Spirit worketh in vs who inspiringe somtymes without meanes somtymes with meanes draweth whither how farre and whom it pleaseth him Thus farre Zwinglius Now whâ—t could haue ben spoken more clerely touching the consent betweene Luther and Caluin then that SacrameÌ„ts were ordained for this end namely to leade vs by similitude proportion vnto the thing present by faith to declare vnto vs our saluation to turne our thoughts to exercise our faith and to be meanes and instruments of the holy Ghost Is this of Sacraments to make meere tokens markes of our Profession obligation vnto Christ and his church the Iesuite doth openly wrong our Doctors Neyther doth he stay here but hath a farther fling at euery of them by course He exclaimeth on the opinion of Luther that sacraments strenghthen our faith as so absurd that nothing possibly could be devised more absurd And why I pray Because forsooth that is the vse of miracles for this is the sume of all he saith But absurd
Sacraments testimonies or scales of Gods promise Luther will haue that promise to be of present iustificatioâ— Caluin of eternall election And least he should 〈◊〉 to say an vntruth he cites a place out of Calâ—â—n Antidor conciliâ— Sess 6. ca. 5. as if he should there say that infants are baptized not to the end they might be receiued into adoption of the sonnes of God but that vnto them the promise of life might be sealed vnto whome before by grace of predestination it pertained And out of the 7. Session and 8. Canon as if there hee should wright that the right end and vse of sacraments is this to ascertaine vs of the eternall adoâ—tion grace whereunto before the foundation of the world we were predestinated Thus farre the Iesuite but all impudently without shame For Caluin in neither place speaketh one â—ote of eternall electioÌ„ or the grace of predestination Only in the former this he saith Insants are for this reason baptized because they are heires of the promise For vnlesse the promise of life did before pertaine vnto theÌ„ that man should prophane baptisme whosoeuer did but minister it vnto them In the latter these are his wordes Allthough baptisme be the hand-wrighting of that mutuall obligation which is betweene God vs yet the especiall vse thereof is to assure vs of free remission of our sinnes and perpetuall grace of adoption But is this to deny that sacraments are seales of the promise of preseÌ„t iustification Is this to restraine sacraments onely to thinges past as namely to the grace of electioÌ„ But this is Bellarmines trust and fidelity in citing the wordes and sentences of the Fathers and our Doctors Such are his two whole volumes of disputations namely a rude rable of false quotatioÌ„s which if the learned shall vouchsafe in courtesie to examine they shall soone see this doubtie disputant left as as dry as a kexe But to the purpose That the sacraments are seales of our eternall election although I deny not but that in the lawfull vsing and worthy receiuing of them it is most true yet remember I not that Caluin hath any where thus written nay the Vbiquitaries of our daies slander Caluin Beza as maintainers of a cleane contrary error to witt that they vtterly deny the sacraments to be seales of our election which also is altogether false But the simple naked truth of Calvines doctrine is this Sacraments profite beeing vsed a righte and doe exhibit seale and confirmâ— grace vnto the worthy receiuer not in regard eyther of the worke wrought or the deserte of the worker but in respecte of the promise of God instituting or ordaininge them as also through the faith of the worthy receiuer And here by grace he vnderstandeth euen our saluation it selfe together with all the precedent causes meanes and consequentes thereof such as are our free election remission of sinnes regeneration sanctification and life eternall So that by the name of grace he coÌ„priseth both grace past and already giuen togither with that which is preseÌ„t and to come but especially that which is there in the sacramente exhibited and present For euen our election before the world was is sealed and and assured vnto vs by the sacraments not as it is from aleternities decreed by God or as a thing done heretofore and past but as the present and constante decree of God reuealed in the Gospell concerning our saluation in Christ and by the same sacramentes everlasting life is confirmed not as a future good but as already we haue takeÌ„ possession thereof by faith For confirmation of this truth I could produce an infinite number of testimonies out of Caluin his Christian institution but it shall suffice to refute the Iesuite by the couÌ„ter-poyson of his CouÌ„sels Can 7. on the sacraments Caluin saith thus God in the sacrameÌ„ts doth promise grace not only of election but also of iustification Can. 4. Sacramentes are seales of the Gospell And can it bee denied but that the Gospell is a promise of actuall present iustification by faith Can 8. In baptisme God washeth vs by the bloode of his son by his spirite doth regenerate vs. In the sacrament of the supper he feedeth vs with the body and blood of Christ Can 7. of baptisme this is a principall part of baptisme that is assureth us of free remission of all our sins what is this els but present sustification and these may serue to coÌ„vince the Iesuit of a militious slaÌ„der coÌ„cerning the seals of our electioÌ„ that Calvâ—â— vnderstandeth them not onely of things past But who seeth not his absurd collection that if the Sacraments may goe for seales of our eternall election that then they shall not be seales of present iustification Are not election iustification subordinate and consequents one of the other so farre are they from abolishing one the other that the contrary should rather be infered they are seales of our eternall election therefore of iustification present grace For iustification is so proper naturall an affecte of election that there can be had no certainty of the latter without assurance of the former For they who are iustified in Christ are also chosen to him before the foundation of the world Whome God hath prâ—destinated these also hath he called iustified and glorified Now then let the Iesuite with open mouth exclaÌ„e on Caluins opinion as false absurde dangerous and impious And why forsooth false Because saith he Caluin contrary to that which the Scripture teacheth restrayneth Sacraments only vnto the thinge past namely to the grace of election But this cauill is already refuted And why absurde Because saith he he reacheth that by the Sacraments the promises are sealed vnto our consciences yet that infantes are lawfully baptised which noyther haue vse of reason nor conscience But we haue already sufficiently proued that neyther infantes borne in the Church of beleeuing parentes are altogether voyde of reason oâ— faith if we respecte the promised grace although actually they haue neyther the faith nor reason which is in those of riper yeares nor that baptising of Children confirmation of their faith by Sacraments is therfore to be differred because they doe not beleeue seeing of the Sacramentes there are other endes purposes whereunto they are ordained But why pernicious and dangerous Because he teacheth that the children of the faithfull are borne iust and holy and hath perswaded many that the sacraments are not necessary vnto the receiving of the grace of Christ Whence it is come to passe that many contemne the said sacraments and in the meane while the soules of many infantes never purified by the saving vvaters of baptisme abide in perpetuall corruption And is it in deed pernicious to teach that the children of the faithfull are borne holy that is not straungers but heires of the covenaÌ„t according to that promise I will be thy God and the God of thy seede That
Sermone de Euch. 〈…〉 Thinke not wheÌ„ yee come to these mysteries that yee receiue the Lordes body at the hands of a maÌ„ that is to say the Minister with many other such like places II. The second proposition The things signified I meane the body and bloude of the Lord are not received WITH IN and VNDER the bread and wine by the mouth of the body Reasons of the second proposition 1 The first is because they are not bodily present with in and vnder the signes as hath beene shewed quest â— propos 2. 2 The secoÌ„d iâ— because they passe into the belly which is the receptacle appointed for bodily meates 1. Cor. 6. 13. For all which entereth in at the mouth goeth downe into the belly Mat. 13. 3. The third is because the promise wherin the things are offered is not receiued by the mouth III The third proposition The thinges signified suppose The lordes bodie and bloud are receiued spritually by faith 1 The first reason is deriued from the conditioÌ„ of the whole kinde because in SacrameÌ„ts the things signified are receiued by faith by which alone as we are iustified so we receiue all the benefites of the new Testament 2 The second is because the promise of grace is not apprehended but by faith Nowe the communion of the body and bloud of Christ is the promise of grace See Vrsin Volum 1. Pag. 103. The argument of a certeine famous Disputant framed in defence of the eatinge Christs body with our mouth Ob. To whatsoeuer instrument the eating of one thing in the Lords Supper appertaineth to the same the eating of the other ought to appertaine But the eating of one body that is the bread in the Lordes Supper appertaineth to the mouth Therefore the eating of the other which is Christs body appertaineth to the same Ans 1 The Maior is true in such meates as are naturally conioined of containe one the other of the which sort is a a Pye Now the bread and the body of Christ are not so ioined togither In these then it is false The Maior thus he proues Whosoeuer includeth in the same worde of eating both bread and wine the body blood of Christ affirmeth also that they are both receiued vvith the same instrument But Christ includeth both bread wine his body bloud in one the same worde of eating Therefore CHRIST affirmeth that they are both received with the same instrumeÌ„t of eating Ans 1. The proofe of the Maior faileth because an vniuersal affirmatiue should be concluded in Barbara 2 The Maior beggeth that which is in controversie and is denyed The falsenesse thereof appeareth Iohn the third where CHRIST includeth in the same worde of birth the spirit and the flesh and yet it followeth not that they both are borne after the same manner or by the same instrument 3 The Minor also is false For this worde of eating is referred to the hollyed breade not to the bodie but by way of consequence For it properly pertaineth vnto that which the Lord tooke in his handes and brake which was bread and not his body This reason is vvorthy the marking for that according to the Papistes and such as simplie mainetaine Consubstantiation the bodie of CHRIST is not there before the wordes of consecration as they call them are pronounced but beginneth to bee there in the very last instante of the pronouncing of these wordes This is my bodie But according to the Vbiquitaries which are as it were chymicall consubstantiators it is there indeede as in any other breade but it is not yet edible vntill after consecration CHRIST then commaunded not to eate that with our mouth in the breade which as yet was not in the breade or as yet was not edible Then againe he proues the Maior of his former syllogisme A word having but one signification is to be taken but in one But eating both of the breade and of the body of Christ hath but one signification viz. with the mouth It is then to bee taken in one signification of both Ans 1. Heere againe faileth the proofe of the Maior being an vniversall affirmatiue which should haue bin concluded in Barbara 2 The Minor is a begging of that which is in coÌ„troversie The third question Vnto whom these things are offered and of whâ—â— they are receiued Heereunto is there made aunswere in tvvo Propositions both being affirmatiue 1. Proposition The things signified are receiued by the faithful aloÌ„e 1 Reason Because only they that beleeue receiue the promises by faith 2 Reason Because they alone that beleeue haue the spirit of Christ from the which his life-giuing fleshe cannot be separated 3 Reason Because in them onely that beleeue Christ remaineth and they in Christ Eph. 3 17. 4 Reason Because they alone that beleeue receiue and haue life Ioh 3 6. 2. Proposition The vngodly comming without faith receiue the signes without the things themselues Looke the reasons as they are set downe in the Church pag 58â— Looke the obiections for the eating of the vngodâ—y Ibid. pag. 5â—2 A BRIEFE EXPLICATION OF the whole controversie concerning the Lordes supper betweene the Consubstantials and the true beleevers The chiefe pointes of this explication 1 What errors the Consubstantials impute vnto vs. 2 The arguments of the Consubstantials against our doctrine of the supper 3 The shifts of the Consubstantials including some of our obiections 4 Arguments against the presence and corporall eating of the body of Christ IN WITH and VNDER bread 5 The arguments wherby the opinion of the Vbiquitaries is refelled and the truth of sound doctrine confirmed The errors which the Consubstantials falsly impute vnto vs with their refutation Ob. IN the doctrine of of the Lordes Supper there are say the Consubstantials two extreams to be avoided for both every vertue every truth standeth betweene two extremes The one is of the Papistes the other of the Sacramentaries and on each side it seemes to be fourfould The errors of the Papistes are 1 Transsubstantiation 2 The worshippe of bread 3. The sacrifice of the masse 4. A maiming of the sacrameÌ„t Ans They set downe indeede the errors of the Papistes but they cannot refute them because their opinion agreeth more with the opinion of the Papists then ours doth For first although they teach not Transubstantiation yet they teach Consubstantiation whereof there is nothing delivered in the word of God 2 Whereas they teach the bodilie presence of Christ it must needs be that they also worship Christ in the bread whom they suppose to bee bodily present in vnder with and to the bread which is a thing no lesse idolatrous then if they worshipped the bread For wheresoever Christ is whether in a visible or invisible manner there he is to be worshipped 3 They establish the sacrifice of the Masse because as it hath bin already said whilest they are bound to worship Christ in the bread they are enforced to aske of
signifie that in scripture we are taught that GOD promiseth or performeth vnto menne either before or since the manifestation of Christ in the flesh and what he requireth againe of them and for what cause 9. Which also the scripture intendeth professing to teach Christ 10. For whatsoeuer is therin deliuered eyther it pertayneth to the trew knowledge of Christs person or his office 11. The differences betweene the doctrine delivered in scripture and the religions of other sectes are these First in the doctrine of the trew church is taught the whole Gospell of Christ but other religions either knowe it not at all or to their owne errours ioyne some part thereof whose vse they neyther know nor conceaue 12. Secondly in the doctrine of the Prophets Apostles is delivered the whole lawe of God that rightely vnderstoode other religions cutt of the cheife points therof namely the trew knowledge and worship of God or the first table of the commaundements and the internall and spirituall obedience of the second table retaininge onelie a parte therof namelie the precepts of Disciplines or externall and civill duties towardes men 13. But though even they also doe boast and glorie of the trew God and his worship yet doe they erre from him for 3 causes First because naturall testimonies are not sufficient to the knowledge of the trew God Secondly because vnto theÌ„ men ioyne many errors of their owne Thirâ—ly because for want of the light of Gods worde they vnderstaÌ„d not even those thinges which in word they truely professe but corrupt them with an evill interpretation 14. Either they commaund onely so much touching affâ—ections and inclinations disagreeing with the secoÌ„d table as may serue to bridle them which is but a parte of this doctrine or they doe accuse and condemne all or els they doe not so much accuse and condemne them as doth the doctrine of the church 15. Other sectes admit approue some things against the externall obedience of the second table God by his iust iudgment giuing them over into a reprobate sense 16 We pronouÌ„ce the doctrine of holy scripture to be true not for the authority of the church but because we know it was delivered vnto vs by God 17 That it is from God we know by testimonie of the holy Ghost in the hearts of the godly by our deliuerance from sinne and death whereof this only religion doth assure vs by the puritie integritie of the lawe which is founde onely in the church by the prophecies and the fulfilling therof by miracles proper only to the church by the antiquitie of this late vpstarte newnesse of others by the consent and agreement of everie parte in this doctrine and the disagreement in others by the hatred of Satan and all the wicked against this doctrine by the miraculouse preseruation defence therof against the Diuell and the worlde by the punnishmentes inflicted vpon the enemies therof by the constancie of martyrs and confessors who had sure comforte euen in death by their holy life by whom it was deliuered and spread abroade 18. No opinion of God or his will and worship must be receaued which is not set downe in scripture we must so faâ— giue credit to other doctors of the church as they confirme their doctrine out of the prophets and apostles 19. This is not only proued by testimonie of holie scripture whereby we are commaunded in cases of religion to depende on it alone but also by the nature definition of faith and the worship of God both which must needes be grounded on Gods worde also by the perfectioÌ„ of this propheticall apostolicall doctrine and by the diverse callings of Prophets apostles other doctors teachers of the church 3. OF THE CERTAINETIE AND AVTHORITIE OF HOLIE SCRIPTVRE 1. It is certaine that onely this doctrine of religion which is coÌ„teined in the bookes of the prophets apostles is deliuered by God himselfe doth not only nor principally relye vpon the authoritie of the church but most especially vpon the testimonie of God the scripture it selfe 2. The first and principall argument wherby this authoritie of holy scripture is established amoÌ„gst vs is the witnesse of Gods holy spirit in the hearts of the faithfull 3. This witnes as it is peculiar to the godly so it only causeth vs in true faith to embrace the doctrine of the prophets apostles all the rest may be vnderstood even of them which are not regenerate and do indeed conuince or forceablie perswade vs of the truth of this doctrine but except we haue also this witnesse of the spirite they can neuer moue our mindes to embrace and giue credit to them 4. The seconde argument is because this doctrine only sheweth men the causes of evill deliuerrance from sinne death agreeing with the perfect iustice and goodnes of God and also satisfying our consciences 5 The third because only the doctrine of the prophets and Apostles retaineth Gods law entire pure but all other Religions frame vnto theÌ„selues Gods and their worship without any authoritie from God and approue many things contrary to the law naturally knowne vnto vs. 6 The fourth because history and experience doth witnesse that the eveÌ„t hath answered those predictions which haue beene heere and there set downe in scripture 7 The fift is the miracles added to this doctrine 8 The sixt antiquity because this religion vvaâ— the first and hath continued the same from the beginning of the world vntill this day 9 The seventh the consent and agreement of all parts of this doctrine betweene themselues which is not in other religions 10 The eighth is the hatred of Satan and all the wicked against this doctrine 11 The ninth is Gods preservation and defence of this doctrine against all his enemies 12 The tenth the punishment of such enemies as persecute or corrupt this doctrine 13 The eleventh the constancy of Martyrs and confessors Tertullian The bloud of Martyrs is the seed of the church The Martyrs of the church differ from othersâ— in multitude 2 in alacrity cheerefulnesse in vndergoing dangers death it selfe 3 the defenders of wicked doctrine suffer when they are convicted of errors but the godlie are by tyrannicall force carried awaie to punishment 14 The twelfth their holinesse of life by whom it was delivered and spread abroad farre exceeding the vertues of heathen men and such as followed other religions 15 Seeing therefore this only doctrine of religion is true and Divine no opinion can binde our consciences to beliefe or obedience which is not established by testimonies of holy scripture rightly vnderstood but no opinion disagreeing therewithall is to be so much as receiued OF GOD AND THE TRVE KNOWledge of him 1 MAn being destitute of the true knowledge of God is most vnhappy 2 It is no true knowledge of God which agreeeth not with Gods own opening of himselfe nor is ioined with true loue and feare of God 3
Of this opening knowledge of God in mākinde there are 3 degrees 1 By Gods workes shining in nature 2 by the word of God delivered to the church 3 by the grace of the holy spirite lightning the mindes of the regenerate through consideration of the workes and word of God 4 For that there is a God these testimonies cōpell all reasonable men though ignoraunt of the doctrine of the church to confesse 1 The most wise order of things in nature 2 The excellencie of the minde of man the knowledge of naturall principles and amongst them of this that there is a God 4 The feares of conscience in the wicked 5 The punishments of sinne in this life 6 The instituting and preservation of Civile order 7 The vertues and singular motions in heroike mindes 8 The significations of future things 9 The destinating and appointment of all thinges vnto certaine ends 10 The order of causes not proceeding to infinitie 5 That there is but one true God besides the testimonies of Gods word these also proue 1 The revealing of one true God only 2 The most high and excellent maiestie perfection and omnipotencie of the true God 3 Because more then one would be either idle or superfluo◠6 Lastly they who doe not oppose themselues against reason confesse that God is a nature spirituall intelligent eternal divers frō al other things incōprehensible in it selfe most perfect immutable of infinite power wisdome goodnes iust chaste true merciful bountifull most free angrie for sinne governing the world 7 But without the light of Gods word men neither vnderstand these things which they confesse of God neither know anie of those things which the voice of heavenly doctrine that is the scripture addeth to this knowledge of God as of the eternal father and son holy Ghost of the creatiō of things sending his son gathering his dispersed church vniversall iudgment eternall life 8 Wherefore the testimonies of God in nature are to be considered but whosoeuer seeke GOD without the doctrin of the church they substitute an idoll in steede of the true God 9 Moreover the true knowledge of God is not to be learned out of the very word of God without the speciall grace of the holy Spirit 10 And in the ende all the knowledge of God which mē haue in this life is but slender and begunne nor shal be perfited but in the celestiall eternitie 11 The eternal Father Son and holy Ghost are three persons 12 Indeed distinct one from an other 13 Equall in all essentiall or naturall properties of the Deitie 14 And of one essence or nature 15 By the divine essence church vnderstādeth that which the eternall father son holy Ghost every of them beeing absolutely considered in himselfe or his owne nature are are called But by this word person they meane that which everie of the three is and is called beeing considered as he is compared with the other or respectiuely or according to the manner of their exillence 16 That the sonne is a divine subsistence or person it is prooved because 1 He is named the proper and only begotten Sonne of GOD that is his naturall Sonne 2 Hee is saide in scripture to haue taken vpon him the nature of man and before that to haue beene the sonne of GOD. 3 He is called the word which by Iohn is described to be a person subsistent and by Salomon wisdome subsistent 4 He is the mediatour betweene God and man who must needs haue beene from all eternitie 5 He is named an Angell even before his incarnation 6 Lastly he is described to be CHRIST borne of the virgin naturall and true God the sonne of God 17 That the holie Ghost also is a subsistence or person subsisting it is plaine 1. Because he appeared in a visible forme 2. Because in scripture hee is called God 3. Because in his name we are baptised 4. Because to him are attributed thinges proper to a person 18 But that these persons are distinct one from an other hereby it is manifest 1. Because the Father Sonne and holy Ghost are also called for reference and respect which they haue one to an other and 2. Because the scripture saith that the Sonne and holy Ghost are not one with the Father nor the holie Ghost with the Sonne 3. Because they are said to be more then one and because properties are attributed to one which agree not to an other 19 The equalitie of godhead in these three persons is prooued by expresse testimonies of scripture by their personall proprieties because not some parte but the whole divine essence is communicated to the Sonne by the Father and to the holy Ghost by the Father and the Sonne 2. By such attributes or proprieties as are common to the divine nature 3. By the workes of GOD and by equalitie of honour due vnto them 20 That they are consubstantiall it is certaine 1 Because they are Iehovah which is one 2 Because they are in scripture described as the true GOD which is onely one 3. Because there is one spirite of the Father and of the Sonne 4. Because the Father communicateth to the Sonne and the holy Ghost and the Sonne to the holie Ghost not an other but his own proper essence and that whole and vndevided 21 The differences of these persons in the Deity are either internall from those operations which they exercise one towardes an other or externall from those operations which they exercise towardes the creatures 22 The internall differences are that the Father is the first person of the Deity neither borne nor proceeding from any other but being of it selfe which from all eternitie begate the sonne and from whom the holy Ghost proceedeth the Son is the second person of the Deity begotten from all eternitie of the Father and from whom the holy Ghost proceedeth the holy Ghost is the thirde person of the Deity proceeding from all eternity from the Father and the sonne 23 These workes vvhich the Deity exerciseth towardes the creatures although they bee common to the three persons yet the order which the three divine persons obserue in performing them make their difference externall as that the Father doth all things of himselfe by the Sonne and holie Ghost the Son holy Ghost not of thēselues but the Sō of the father by the holy ghost and the holy GHOST of the father the Son by himselfe 24 And hence it is that some benefites are properly said to be gifts of the holy ghost nor because the father hath no part in them but because hee bestoweth them vpon vs by the son or the holie ghost as when the son is called the wisedom the word counsellor angell apostle image of the Father power of the father vniting vnto him the humane nature and therefore incarnate and man and mediatour intercessor priest redeemer iustifier shepheard head and king of his
bee preached even to the vnbeleeuing Christ forbiddeth vs to cast peaâ—les to swine and dogges Therfore the wicked must not be admitted to the hearing of the word preached Ans To the antecedent by dogs and swine are not meant simplie he wicked but such enemies as mecke persecute the doctrine barking and impugning it like dogs and treading it vnder foote like swine Against such this argument were of force XXIV OF BAPTISME 1. Baptisme is a sacrament of the new testameÌ„t whereby Christ witnesseth to the faithfull being baptized with water in the name of the father of the sonne and of the holy Ghost that all their sinnes are forgiuen them the holy Ghost giuen vnto them and themselues ingrassed into the church and bodie of Christ and they againe professe that they receaue these benefittes of God therfore euer after will and must liue to him and serue him And this same baptisme was begun by Iohn Baptist and continued by the Apostles this only was the differeÌ„ce that he baptised men into Christ which should suffer and rize againe but these into Christ which had suffered was rizeÌ„ 2. The first end of Gods institutioÌ„ of baptisme is that God herby might signifie witnesse that by the bloud and spirit of Christlâ—â—â— doth clense those that are baptized from their sinnes and engraffeth them into the bodie of Christ and maketh them partakers of all his benefits 3. The second is that baptisme may be a soleÌ„ne receauinge or enroulinge of men into the visible church of Christ and a distinction therof from al other sectes 4. The third that it may be a publique soleÌ„ne profession of our faith in Christ of bindinge our selues to faith in him obedieÌ„ce towards him 5. The fourth that it may be an admonition of our plunging into afflictions and our risinge and deliuerance out of them 6. Baptisme hath by Gods commandement the promise of grace a certaine power to seale and witnes annexed by Christ vnto these rites rightlie vsed For Christ by the hand of his ministers baptâ—zeth vs as by their mouth he speaketh to vs. 7. There is therfore in baptisme a 2 fold water one external visible earthly which is the elemeÌ„tary water the other internal uisible heaueÌ„ly which is the bloud spirit of Christ there is also a twofold washing the on external visible signifying naÌ„ely the sprinckling or powring on of water which is corporal that is receaued by our bodily parts 〈◊〉 the other internal invisible signified namely remissioÌ„ of our sins by Christs bloud shed for vs our regeneration by his spirit our beiâ—◠〈◊〉 grafted into his body which is spirituall that is is received in spirit by faith Lastly there is a two fold minister of baptisme one external of external baptisme which is the minister of the church baptising vs in water with his hand the other internall of internal baptisme which is Christ himself baptising vs with his bloud and spirit 8 Neither is the water turned into the bloud or spirit of Christ neither is the bloud of Christ present in the water or in the same place with the water neither are the bodies of such as are baptized sprinkled invisibly therewithal neither is the holy Ghost in substance or vertue more in this water then elsewhere but in the lawful vse of baptisme he worketh in their heartes which are baptised and spiritually doth wash and sprinkle them with the bloud of Christ and vseth this external signe as an instrumeÌ„t as a visible word promise to vphold stir vp the faith of such as are baptised 9 Therfore when baptisme is said to be the washing of regeneration or to saue vs or to wash away our sins it is meant that externall baptisme is a signe of the internall baptisme that is of regeneration salvation and spirituall washing that this internall washing is ioined with the external whensoever baptisme is lawfully vsed 10 Yet is sinne an baptisme so abolished that we are freed from the guilte of GODS anger and eternall punishment and regeneration is begunne in vs by the holy Ghost the reliques of sin remaine in vs to the end of this life 11 But all and only the renued or the regenerate baptised to those endes for which baptisme was instituted by Christ do lawfully receiue baptisme 12 The church lawfully ministreth baptisme to all and onelie those whom it ought to recken in the number of such as be renued and members of Christ 13 Whereas also infants of Christians are of the church whereinto Christ would haue al that pertaine to him bee receiued and registred by baptisme and therefore baptisme is now in steede of circumcision whereby iustification and regeneration and receiving into the church were sealed by for Christ as yet to come as in baptisme by and for the same Christ already come as well to infantes as to those of riper yeares pertaining to the seed of Abraham and whereas no man can forbidde water that they should not be baptized which haue receiued the holy Ghost clensing purifying their heartes truely those infantes must needs bee baptised which either are borne in the church or together with their parents come over to the church 14 As the promise of the gospell so baptisme also receiued vnworthily that is before conversion is firme and procureth salvation to such as repent and the vse thereof before vnlawful is now made vnto them lawfull 15 Neither doth the wickednes of the Minister make the baptisme vaine of no force if it bee done into the faith and promise of Christ therfore the church ought not to rebaptise eveÌ„ those that haue bin baptised by heretiks but to informe them in the true doctrine of Christ and baptisme 16 And as the covenant once begun with God remaineth perpetually stedfast to such as repent even after their sinnes from that time committed so also baptisme once receaved confirmeth those that repent in remission of sinnes for all their life and therefore ought neither to be â—terated nor deferred to the end of life as if on that condition onlie it did clense vs from our sinnes if we coÌ„mitted no more after we were once baptized 17 But all that are baptised with water vvhether infantes or aged are not made partakers of the grace of Christ For Gods eternal election and calling to the kingdome of Christ is free 18 Neither are all excluded from the grace of Christ which are not baptised vvith water For not the want but conteÌ„pt of baptisme excludeth from the convenant made by God with the faithful and their children 19 And whereas the administration of Sacraments is a part of the ecclesiastical ministery they which are not called thervnto and especially women must not presume to take vnto themselues authoritie of baptising OF THE LORDS SVPPER Disputed in the Coll. of Wisdome the 2. of May Ann. 1575. 1 ONe of the Sacramentes of the new testameÌ„t
is called the Lords supper not because it must needs be solemnised onlie in the evening or at supper time but because it was instituted by Christ in the last supper that he made with his disciples before his death The Lords table it is called because therin the Lord feedeth vs. The sacrameÌ„t of the bodie and bloud of Christ because therein are these thingâ— communicated vnto vs. The Eucharist because therein are solemne thanks giuen vnto Christ for his death and benefits towardes vs. Synaxis or assembâ—â— because it must be celebrated in assemblies and meetings of the church It is also amongst ancient wrighters named a sacrifice because it is a representation of that propitiatorie sacrifice which Christ perfourmed on the crosse with an Eucharisticall sacrifice or sacrifice of thaÌ„ksgiuing therefore 2 The Lords supper is a sacrament of the newe testament wherein by commandement of Christ the bread and wine is in companie of the faithful distributed and receiued in remebrance of Christ that is that Christ maie witnesse vnto vs that hee feedeth vs vnto eternâ—ll life with his bodie and bloud giuen and shed for vs and we render vnto him solemne thankes for these benefits 3 The first principal end vse of the Lords supper is that Christ may thereby witnesse vnto vs that he died for vs and with his body and bloude feedeth vs vnto eternal life that by this witnessing he may cherish and increase in vs our faith by consequent this spiritual feeding The second is a thanks-giving for these benefit of Christ with a publique solemne profession of them and our duty towards Christ The thirde is a distinction of the Church from other sectes The fourth that it may be a bond of mutuall charitie amongst Christians seeing they are all made members of one bodie The fite that it may bee a bonde and occasion of frequent assemblies of the church seeing Christ would haue one bread and one cup to be distributed amongst many 4 Hence hath the Lordes supper that first vse which is a confirmation of our faith in CHRIST because CHRIST himselfe by the hand of his Ministers reacheth dealeth vnto vs this bread and cuppe in remembraunce of himselfe that is that by this token and signe as by a visible word hee may admonish vs that he died for vs and that he is vnto vs the meate of eternal life whilest hee maketh vs his members and because he annexeth a promise vnto this rite that he will feede with his owne bodie and bloud such as eate this bread in remembraÌ„ce of him when he said This is my bodie and because the holy Ghost by this visible testimony moueth our minds and harts with more certainety to beleeue the promise of the gospell 5 There is then in the Lords supper a twofold kinde of food and drinke one externall visible and earthly namely the bread and wine the other internall invisible heavenly namely the body and bloud of Christ there is also a twofolde eating and receiving the one externall visible and signifying which is the corporall receiving of bread wine that is such a receiving as is perfourmed by the handes mouth and corporall senses the other internall invisible and signified which is the fruition of the death of Christ and a spirituall engraffing vs into the bodie of Christ that is such an eating as is not performed with the hands and mouth of the bodie but by spirit and faith Lastly there is a twofold minister of this foode and cup one externall of the externall foode and cup which is the minister of the church deliuering to vs with his hand the bread wine the other an internal minister of the internal food and cup which is Christ himselfe feeding vs with his owne body and bloud 6 The signes and elements serving for coÌ„firmatioÌ„ of our faith are not the body bloud of Christ but the bread and wine for the body bloud of Christ are receiued that we may liue for euer but the bread and wine are receiued that we may bee confirmed in the certaintie of that celestiall food and more and more enioy it 7 Neither is the bread changed into the body and the wine into the bloud of Christ neither are the bread and wine abolished that so the bodie bloud of Christ may succeede in their places neither is the very body of Christ substantially present in the bread or vnder the bread or where the bread is but in the lawfull vse of the LORDS supper the holy Ghost vseth this signe and Sacrament as an instrumente to stirre vppe faith in vs whereby he dwelleth in vs more and more and ingraffeth vs into Christ making vs become iust for him and by him to gaine everlasting life 8 But when Christ saith This that is this bread is my bodie and this cup is my bloud it is a sacramental or metonymicall kinde of speech whereby is attributed to the signe the name of the thing signified that is we are taught that the bread is the Sacrament or signe of Christs bodie that is doth represent and witnesse that Christs body was offered for vs on the crosse and giuen to vs for foode of eternal life and is therefore an instrument of the holy Ghost to continue increase this foode in vs as Paule saith The bread is the communion of Christs body that is that thing whereby we are made partakers of Christs body and else where We haue al drâ—nke of one drinke into one spirit The same is meant wheÌ„ it is said that the bread is called the body of Christ by similitude which is betweene the thing signified and the signe namely because the body of Christ nourisheth our spirituall life as the bread the corporall life and because of the sure connexion of receiving the thing and the signe in the lawfull vse of a sacrament And this is that sacramentall vnion of the bread the body of Christ which is expressed by the sacramentall speech not that local coniunction which by some is devised 9 As therefore there is one body of Christ properly so called and an other sacramental which is the bread in the Eucharist or Lordes supper so also the feeding on Christs body is of two sortes the first sacramentall which is an external corporal receiving of the signe namely the bread wine the second real or spirituall which is the receiving of the body of Christ and it is to beleeue in Christ and by faith dwelling in vs by his spirit to be engraffed into his body as members ioyned to the head and branches to the vine so to be made partakers of the life death of Christ Wherby it appeareth that they which teach thus are falsely accused as if in the Lords supper they did admit nothing besides the bare and naked signes or participation of the death of Christ or his benefits or the holy Ghost alone excluding
ioyned with faith of miracles as also faith of miracles hath euer historicall or temporarie faith ioyned with it but not alwaies iustifying faith 13. Faith even in the most godly sorte of men is imperfect in this life and feeble yet whosoever feeleth in his hearte a serious purpose to beleeue and wrastling with doubt he may must surely perswade himselfe that hee hath trewe faith 14. Trewfaith once kindled in the hearte though in some sorte it often faint and be obscured yet it is neuer wholy extinguished 15. But after this life it is changed into a more full and certaine knowledge of God heauenly thinges namely a present feellinge and experience of happinesse with God which knowledge the scripture nameth a knowledge by seeinge face to face 16. Faith which is only historicall causeth desparation and heauinesse of Gods iudgment though accidentally 17 Temporarie faith causeth a certaine ioy but not pacifying our consciences because not proceeding of a true cause and worketh in vs confession and some shew of good workes but only for a time 18 Faith of miracles obtaineth those miracles whereof it is from God 19 Wee obtaine righteousnes before God and participation of Christ and all his benefits onely by that faith which applyeth to euerie particular man the promises of grace 20 True conversion and beginning of new obedience according to al the commandements as it cannot goe before this faith so it cannot but accompanie it OF THE OFFICE AND PERSON OF Christ the onely Mediator Disputed by D. Zach. Vrsine in the Vniversitie of Heidelberge for his degree of Doctorship an 1562. The Proeme WHereas God hath not only appointed in his church a ministerie of his word and coÌ„maÌ„ded approved this vocatioÌ„ to the office of teaching which is practised in the church but also hath coÌ„meÌ„ded this most high daÌ„gerous functioÌ„ of all others that are performed by men to those which haue both the knowledge of heauenlie doctrine and also indifferent abilitie to deliuer the same and by innocencie of life giue vnto the hearers examples of that which they teach and doth by the mouth of S. Paule pronounce them guiltie of others offence which place or consent to them that place in this order men vnfit that is such as by life or evill doctrine giue offence to the church 2 Tim. 5. Lay not thy handes rashly one anie be not partaker of others offences these things I say being so it is without doubt necessary that such as in churches or schooles shall vndertake parte of this labour of teaching bee first heard by such as can iudg of the truth of doctrine and willinglie submit themselues to the triall censure of men I therefore although in coÌ„fidence of mine owne worthinesse I may so little presume to present my selfe to this publique view of learned men and young students that I bring neither learning nor experience nor iudgment nor anie thing at all to plead in my behalfe for the patient presence and attention of the learned besides great trembling and earnest entreatie of Gods assistance and your fauour yet seeing they who haue ben some times coÌ„uersant in scholes should not draw back from triall and seeing it is a part of ingenuity faithful dealing not to conceale eueÌ„ a mans owne weaknes I haue thought it fit both for discharg of my duty my further learning not peremptorily to withstand their commaund whose pleasure it is that I should come into this place But because the custome and purpose of these disputations is to determine vpon some principal pointes of Christianity I haue determined at this time to repeate discusse that argument of scripture which is touching the office and person of one onlie mediatour betweene God and man eveÌ„ Christ Iesus our Lord both because it compriseth a short grounde and summe of Christianity as also because ever our forreine and hom-bread contentions do most concerne this point I purpose therefore after my manner to recite as breifely and plainly as I can the sence and meaning of some propositions togeather which reasons and testimonies taken out of holy scripture 1. Position After man by sin was separated from God the most absolute and perfect a iustice of God would not suffer him to be reconciled vnto God except some b very man borne of that mankind which had sinned yet himselfe free c from al spot of sin had endured sufficient punishment for mans sins and perfourmed the full obedience of Gods law a. Gen. 2. 17. In the daie that thou eatest therof thou shalt die the death Deut. 27. 26. Cursed be he that coÌ„tinueth not in all the wordes of this lawe to doe them Mat. 5. 26. Thou shalt not come out thence till thou hast paide the vtmost farthinge Rom. 8 3. God sending his own sonne coÌ„deÌ„ned sinne in the flesh that we c. b. Rom. 5. 12. 15. As by one man sin entered into the worlde c. Cor. 15. 21. For since by man came death by man also came the resurrectioÌ„ of the dead 1. Tim. 25. Heb. 2. 14. 15. 16. Aug. de verâ— relig That nature was to bee assumed which was to be delivered c. 2. Cor. 5. 21. He made him which knew no sin for vs c. Heb. 7. 26. For such an high Priest it became vs to haue which is holy innocent vndefiled c. II. But the merit of no persoÌ„ which was not God could be equall to the sin of all man-kind much lesse greater then it d. Act. 20. 28. God hath purchased his church with his owne bloud Rom. 18. 3. When it was impossible to the law in as much as it was weake because of the flesh God c. III. Such a person also as had beene only a creature could not haue ben able to endure the weight of Gods anger against the sins of maÌ„kind and to deliver himselfe out of it e. Psal 30. Lord of thou marke what is doâ—e amisse who shall be able to endure it Deut. 4. 24. The Lorde thy God is a consuming fire IV. Moreouer it stood him vpon by his desert intercession to obteine by his power to restore vnto vs that righteousenesse life which we had lost to free vs from sin death to defend saue vs vntill we were perfectly restored f. f. 1. Cor. 15. 21. By man came the resurrection of the dead Ioh. 10. 28. I giue vnto my sheepe eternall life Ioh. 6. 39. 15. 26. Mat. 11. 27. Eph. 4 8. 9. 1â— Heb. 7. 26. 1. Cor 15. 22. 23. V Lastly it is necessarie that all which should bee saued being engraffed into the body of this mediator should be borne caried by him for ever g. g. Eph. 3. 17. That Christ by faith may dwell in our hearts Io. 15. 4. Abide in me Iâ—n you As the braÌ„ch caÌ„not beare fruit in it selfe except it abide in the vine so neither can you except ye abide in me Rom. 8. 9. He that
hath not the spirit of Christ is none of his VI. For these causes therfore in the mediator Christ is the divine nature which is the secoÌ„d persoÌ„ of the deity is called the word the onely â—begotteÌ„ soÌ„ne of the eternal father one God with the father the holy Ghost coÌ„substaÌ„tial 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 soÌ„ne Iesus Christ this same is verie God and eternall life VII There is also in him i an humane nature true whole coÌ„sisting of a soule a body formed by nature of the holy Ghost of the substaÌ„ce of the virgin Mary his mother froÌ„ the very instaÌ„te of coÌ„ceptioÌ„ perfectly saÌ„ctified together with the soule 1. Gen. 3. The seede of the woman Gen. 1â— The seed of Abraham Maâ— 1. the soÌ„ne 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 asâ—ume vnto it selfe the nature of maÌ„ 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 AbrahaÌ„ Act. 20. God purchased vnto himselfe the church by his owne bloud IX Neither yet by this vnion is one nature chaÌ„ged 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 slâ—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 Damasâ—en de fide orthodoxâ— lib. 3. cap. 4. XI Therefore all Christ is everie where although his humane nature since his ascension vntill the daâ—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 yâ—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 opinioÌ„s may be illustrated confirmed in the minds of learners It is a worthy auncieÌ„t saying recited by Plato Neither gold not diamond so glistereth to the eie as the coÌ„sent betweene good men in opinioÌ„ 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 coÌ„ference 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 sâ—eldom escape self-pleasing arrogancy other faults which follow neglect of conference For which causes their good intent deserueth coÌ„mendation 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 aduancemeÌ„t 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