church Sitting at the right hand of his father iudge of quick and dead c. Also that the holy ghost is called a sanctifier that is a person immediately lightning vs regenerating vniting vs to God comforting and confirming vs. OF THE CREATION OF THE WORLD 1 THe order in nature the minde of man the knowledge of principles civill discipline final causes the finite orderly chaine of causes do shew that it was created by some principall creating spirite 2 Yet because of the knowledge of God now obsâ—ured in men by sin for the continuall change of corruption and generation for the absurditie of imagining the creator to bee idle and for losse of the historie of the creation and originall of the world there is no truth certainety to be found concerning the creation of the worlde but in the doctrine of the church 3 Therefore the sacred scripture teacheth vs that al things begaÌ„ to be to haue bin created by the only true God the eternall father sonne and holy Ghost according to the eternall purpose and pleasure of this true and eternall God 4 But this eternall father created all thinges of nothing by his sonne and the holy Ghost most freely without any alteration or chaunge of himselfe or any labour so that all was verye good 5 The ende of the creation of the worlde vvas chiefly the glorie of God other ends subordinate vnto this are the manifestation and contemplation of Gods wisedome power and goodnesse in his workes his providence or preservation and perpetuall governing of all things especiallie the goodnesse bountie of God toward his church and to conclude that al other things might seruâ— for the life and safety of man 6. OF THE SAME 1 VVHatsoeuer is is either the creatour or his creature 2 All other things which haue begun to be besides this one onely eternall and trew God manifested in his church were created by the one trew God 3. In that beginning of time wherein it pleased God to haue it so 4. And that of the eternall father by the sonne and holy Ghost 5. By the most free purpose decree of Gods will 6. With out anie motion change or laboure of the creator 7. And that of nothinge 8. And so that al things were most excellent in their kind 9. Not that the creator might thereby be made better or more perfect 10. But that in the creation he might impart his goodnesse and ioy to reasonable creatures 11. And afterwardes preseruinge ruling and sustaining by his providence al thinges which he had created he might for ever be beneficiall vnto them especially to his church 12. And that being willing that other creatures should serue especially for mans vse and saftie 13. He might declare vnto them his wisedome goodnesse power and ioy 14. And being knowne by his workes â—ee might for euer be praised by reasoÌ„able creatures for his wisedome bountie power and ioy 7. OF THE ANGELS 1 IT is certaine that there are angells both good and bad 2. But both good and bad angelles are spirites that is incorporall substances not subiect to sense liuing intelligent excellent in strength and wisedome 3. Finite in nature and proprieties 4. Created by God of nothinge then when other things were created 5. In trew holinesse iustice and blessednesse 6. Wherin the good Angells are by the singular grace of the creator confirmed 7. That they may agnize and praise him for ever 8. And be Gods ministers to finish the saluatioÌ„ of the elect and represse and punish the euill 9. But the evill angells by their proper and free will aâ—d by their owne fault fell from God and are made enemies of God and the good angels and mankind 10. And therefore through hatred against God they force men to sinne practize their destruction 11. And these are immutable evill cast of from God into eternall punishment 12. But God suffered them to fall and saueth them being fallen that he may shewe his anger and iustice in their punishments and by them may punishe chastize and exercise the elect 9 OF GODS PROVIDENCE 1. Not onely the doctrine of the prophets and apostles but also the testimonies of God shininge in nature doe proue that the world is preserued gouerned by Gods prouidence As the order which is seene in the principall partes of nature the minde or soule governing the actions of men with her prouidence the lawe of nature giuen to men that it might be vnto them a rule of their life rewardes and punishments conscience the ordering of politique affaires heroick motions vertues the fore-tellinges of future eventes the ends whereunto things are ordained and lastely the verie nature of the most omnipoteÌ„t wise iust and excellent God 2. Gods prouideÌ„ce is the eternall counsell of God most free and immutable most wise iust according to which God bringeth to passe all good in all his creatures suffereth sin to be committed and directeth all both good and evill to his glory and the saluarion of the elect 3. This purpose or counsell in God is not onlie a knowledge or science in God but also the forcible decree and will of God wherby he hath determined from all eternitie both what he himselfe will doe what he will haue become of his workes whatsoeuer he hath decreed he also effecteth in fit time order 4. Good thinges are the substaunces of al things the properties faculties giuen vnto theÌ„ by God al motions mutatioÌ„s actioÌ„s events of al things as they are naturall motioÌ„s or obedience to Gods wil or benefites and blessinges of God or punnishments of the evill 5. That all these thinges are done by the powerfull will of God as manie most euident testimonies of scripture so also these reasons do confirme 1 Because of Gods omnipotencie nothing can be done in the worlde which God simplie wil not haue done And therfore what soever is done God must needes either simplie or in some sorte be willing that it should be done 2 Because a most wise governour such as God is suffereth nothing of al that is in his power to come to passe besides his will and purpose 3 Because he which is willing the ends of thinges should come to passe is also willing either simplie or in sorte that all thinges and events by which we compasse those ends should come to passe 4 Because Gods purposes decrees depend not on the actions of secoÌ„d causes 5 Because the immutable fore knowledge of God cannot be grouÌ„ded but on an immutable cause that is gods wil decree 6 Because God is the first cause of al naturall good things amongst which also are reckned the motioÌ„s of each thing 6 Wheras evill is of two sorts one of offence the other of punishment and that which is a punishment is an execution of iustice therfore good it ought likewise to be referred vnto Gods will as the principall cause thereof 7 But the evil of offence
these tteasures and are adiudged vnto eternal maledictioÌ„ everlasting death For thus saith he in the Gospell He that beleeueth not is coÌ„demned alreadie the wrath of God abideth on him And Paul testifieth If any man hath not the spirit of Christ the saÌ„e is not his which place of the apostle I suppose to be very pertineÌ„t to this preseÌ„t purpose For if the vnfaithfull beloÌ„g not vnto Christ neyther are they of Christ it may souÌ„dly be argued well coÌ„cluded by the logiciaÌ„s rule of Relatiues that Christ with his benefites pertaineth not vnto them and as they are not Christs so neither is Christ theirs For how I pray should Christ pertaine vnto theÌ„ whom one day at the last iudgement he shall pronounce before all the world aliants and strangers from him his benefites and his kingdome of whoÌ„ he shall testifie that he never knew them lastly whom he shall cast as being the cursed workers of iniquitie into hell fire Yea but saie you Christ died for the sinnes of all Therefore he rose againe for the iustification of all The answere herevnto is two-folde either of which is true and sóund First as often as the Gospell extendeth the fruit of Christs merites and benefites vnto all it must be vnderstood as saith Saint Ambrose of the whole number of the faithfull and elect For this is the vsuall and common voice found everie where throughout the whole course of the gospel He which beleeveth shall be saved and commeth not into iudgement He which beleeveth not shall be damned and is iudged already and the wrath of God abideth on him Wherefore the Gospell dispossesseth all vnbeleevers of Christs benefites not onlie by a flat exclusion but also by positiue vertue of that condition of faith and repentaunce by which he promiseth expresly or covertlie his benefits vnto meÌ„ which it appeareth is neuer found in the reprobate that is such as do persist and wil stil persist in their impietie Christ therefore is thus said to be dead for all that is for all the faithfull and elect for whom alone he also praied and in whom alone he findeth the end and fruit of his death But to extende the benefites of Christs death vnto infidels reprobates for whom he neuer praied whom he neuer knewe or tooke for his owne and on whom the wrath of God abideth for ever what els is this but against his expresse commaundement to giue holy thinges vnto dogges and cast pearles before swine This answere may be strongly maintained by the authoritie of holy scripture and testimonies of sound fathers and is much available vnto Christian consolatioÌ„ Howbeit there is an other answere no lesse true wherwith we may satisfie the most contentious wranglers that Christ died for all men absolutely and without exception to wit if you respect the sufficiencie of the merite and the price which he paied It is out of all doubt and controversie that the death of the Son of God is of such weight worth that it may serue to purge and cleanse the sinnes not of one world only but thousands of worlds if at least all mâ—â— would apprehend by faith this salue of sin But the question concerneth the efficacie and participation it selfe of the fruits which we mainely deny to be common to the beleeving and vnbelâ—â—â—ing or to be generally promised or given in the 〈…〉 and we hold it no sound doctrine to 〈…〉 in this respect Christ died alike for all 〈…〉 and reprobate But here some men possessed with an 〈…〉 as if the Church had not other controveâ—â—◠〈◊〉 â—nough spew out on vs their stinking 〈…〉 open mouth taking it grievously that 〈…〉 not those heavenly treasures and iewels equallie to the godly and vngodly to the faithful and vnfaithfull to the elect and reprobate to Christs members and the Divels vassals to the sheepe to the swine They make lowd out cries on vs for denying that Christ died for al. They say this our assertion is tainted with a more odious blasphemy then any of the Saracens Turkes and Pagans and that by it Christian Religion is cleane overthrowne It is not my purpose to encounter with these monsters of men only I must needs touch the slaÌ„der they fasten on vs. For what slaunder is there if this be none When we distinguish the worth of the merue from the efficacie and participating of the benefites and restraine according to Scripture and the iudgement of the soundest Fathers this participation to the whole number of the faithful alone gathered from amongst the Iews Gentiles do we then deny that Christ died for all But that the truth of this controversie may the more appeare and these busie heads if it be possible may by some satisfaction on our part be set at rest let vs in briefe set downe the force of our maine reasons whereon wee ground this our distinction And first the holy Scripture it selfe teacheth vs plainely this kinde of distinction and forceth vs therevnto For you shall finde it in scripture somtimes absolutely spoken that Christ tasted of death for all men that he gaue himselfe a ransome for al men that he is the recoÌ„ciliatioÌ„ for the sins of the whole world Againe you shal read that Christ praied not nor sanctified himselfe that is offered vp himselfe for the world but for the elect which were giuen him That hee laid downe his life for his sheepe that hee gaue his life for the ransome of many that by his knowledge he iustifieth many that hee shed his bloud for many that the world cannot receiue the holy spirit because it seeth him not neither knoweth him and because it hath not the spirite therefore it is not CHRISTS These places carry some shew of contrariety were it not that the former are vnderstood by vs of the sufficiency of satisfaction and the latter of the efficacie and working vertue thereof Furthermore other places occure which seeme to impart vnto the wicked the benefit of redemption as when Peter saith that they denie even the Lord which hath bought them that they were purged from their old sins And Paule also saith that they were sanctified with the blood of the TestameÌ„t al which the Scripture els where enforceth vs to interpret either of the vaine glorying of Hypocrites of their redemption and sanctification or els to vnderstand theÌ„ no otherwise then of the extent and sufficiencie of Christs satisfaction whereas it simply excludeth the vnfaithfull and vnrepentant from the benefit of Redemption and constantly avereth that they are yet held captiues in the snares of Devill that they are overswayed by him and carried headlong to worke wickednes that the wrath of God abide hon them he saith is abideth not it returneth as if it had at any time relinquished them lastly that Christ never knew them much lesse redeemed them Now if I were purposed to
of the mighty to pride and vaine glory to couetousnesse and luxurie But much more perniciouse is that plague which at this day with applause of the multitude consumeth the very bowelles of the church namely the decay of ecclesiasticall iudgment whereas in the meane time through ambition auarice enuy desire of attempting any thing as euery one is of face most brazeÌ„ of tongue most inteÌ„perate so much the rather he affecteth by fauour of the multitude obteineth the most eminent places of dignity in the church Hence proceede those infortunate broils betweene gouerners of the church who for the most part studying strife not quietnesse plotting quarrell vpon quarrell labour by all meanes possible that ecclesiasticall controverfies by which they study to advance themselues to a rich and glorious estate may neuer come to the lawfull hearing debating or quieting Hence also haue proceeded so many pestilent pernicious wrightings neuer spiced with any spirit of mildenesse charity but seasoned with the vnsauoury salt of vnulence malice tainted with the poisoned sâ—inges of harefull slanders wherwith for sooth at this day Diuinity is thought to bee beautified and our doctrine of holinesse shall be presented vnto posteritie This is the head of the mischeife which that it may the better be coÌ„ceiued I speake of two sortes of wrightings now published The first is meerely slanderous wherein the memory of Christes faithfull seruantes deseruing passing wel of the church namely Zwinglius Calvin Bucer Martir 〈◊〉 Zanchius Bizi Grynaeus others as well liuing as dead who teach that the fleshly feeding on Christes body with our mouthes is contrary to the truth of the Gospell is fowly wronged their fame rent razed their wrightings whence notwithstanding those foxers after their preaching caÌ„ be coÌ„tent in their priuate studies to borrow most of ther skill are spightfully taxed their true sense peruerted their wordes wrongfully wrested lastly themselues proclaimed authors of most damnable heresies In this kinde next vnto Schmiâ—line that Arch-Vbiquitarâ—e excelled lately one Selneccer and now Hunnius and Heilbrunner wherof the former hath not long since put in printe twelue chiefe heades mischievously compiled the later hath in maner afore-saide lately published fifteene chapters of Calvines errors the middlemost being a Questionist burdeneth Calvin with Aâ—â—â—â—sme â—iting certaine places which by the Fathers were interpreted of Christ but by him somewhat otherwise vnderstood But no ingratitude more spightfull then to slaunder them by whose paines thou haste reaped profitte and the Church in generall so greate a benefite no presumption more intollerable then to bite and beate sellow-servaunts and to revile the deale and 〈◊〉 nothinge lesse sutable to the dignity of a Divine then to play the sycophant or false accufer Let vs for examples sake instance in that one place of Genesis the 3. concerning the seede of the vvoman that shoulde breake the serpentes heade which they complaine to bee horribly corrupred by Calvin because hee interpreteth the seeat of the vvoman not particularly of Christ alone but generally of the whole Church and posterity of the woman But were they not shamelessâ— in mangling that interpretation of Calvines which should be wholy cited they would sâ—ne be shamed of so grosse a cavil For to let passe that many ancient Fathers before Calvin and amongst them Chrysostome doeth so interpret that place First they never date deny that the seede of the serpent wherevnto the seede of the vvoman is opposed must by right in this place be generally vnderstood Secondlie the vntruth of this cauill is hereby descried in that they wright that Calvine should restraine this enmity to men and externall that is common and visible serpentes whereas Calvine expresseley addeth that GOD in this place vnder the name of the serpent doth especially 〈◊〉 at Sathan against whom he thundereth out this iudgement Lastly that hee so interpreteth the womans seede of the Church that withall especially he includeth CHRIST the head of the Church his very wordes doe witnesse which they wickedly dismember when he addeth VVhereas experience teacheth that all the soâ—â—es of Adâ—m are farie from vanquishing the divell vvee must therefore needes haue recourse vnto one heade that so wee may learne to vvhome especially this victorie doeth pertanâ—e So Paule leadeth vs from the seede of Abraham vnto Christ c. But is this to make slay vpon the externall enmity betwixt men and serpents to restraine the victory vnto men to exclude Christ All this not withstanding Hunnius proceedeth yet father chardging Calvin with the shifting of many most evident oracles concerning Christs protecting and pâ—tronaging the blasphemies of the lovnes furthering that damned heresie of Arrianisâ—e weakening the grounds and argumentes of the Church and disanulling the authoritye of aunciente Fathers These indeede are grieuous crimes whereof notwithstanding I coulde casilie cleare him were it not for mispendinge too much time and talke But by the two first slaunders wee may easily iudge of all the rest And is it indeed so euident an oracle when Moses saith Bara Elâ—him that a verbe singular ioyned with anoune plurall must needes signifie the vnity of the diuine essence trinity of persons This Caluin tooke for none of the sufficient rest proofes of so great a matter But if it bee so strong and evident an argument of the Trinity whâ— did not you Master Hannius place it with the 〈◊〉 in your tracte vpon the Trinity why did you quite over slip it The words of Eue Gen. 4. Canuhiisâ— hath Iehovah Calvin thus translated I haue obtained a man to the Lord Hunnâ—us exclaimeth against him for corrupting a most evideÌ„t testimony of the God head of the Mâ—suas because in his opinion Eue â—aith I haue obtained a man he Lorde for aâ—h in Hebrew is a perpetuall note of the accusatiue case But if this be true why then did the 70. Interpreters traÌ„slate it by the Lord the Thaâ—gum before the Lord the ancient Latin 〈◊〉 through the Lord the Dutch translation of Luther 45. yeares since of the Lord doe all these play the lewes with Calvin I instance no farther Well then shall Calvin therefore be an heretique for nâ—t simply approving these and other such like argumentes vsed by the Fathers against heretiques must he needs therefore be an Arrian and a lew too hard a slander of so excellent a servant of God For what man is there that with greater courage and learning hath maintained against all heretiques the reverend mistery of the sacred Trinity or Christes eternall Deity who hath euermore sharpely reproved and repressed those mad dogges Servetus Gentilis with their confederates in villany Alciat Bâ—andrat and the rest And if he observed some proofes not plaine or pregnant enough vsed by the ancient fathers in their conflictes against heretiques what of that for al this he hath resolutely avouched an huÌ„dred other thinges concerning the eternall Deity of Christ against all fallacies and forgeries
famous and glorious over all the kingdomes of the earth for the many strange eventes and wonderful miracles shewed amongst them behould wee set this 〈◊〉 natioÌ„ now grown base coÌ„temptible troden vnder foot of the very out casts of the earth and in the very mid-day and noone-light of their prophecies so bestiâ—lly and blockisâ—ly blind that the consideratioÌ„ of this their example is able to moue and stir vp evil men I say not vnto laughter or indignation but rather to stâ—â—ke into their harts a dreadfull horror of the like iudgement Nowe that the contempt and neglect of sound doctrine touching God and our salvation is the cause of so great mischiefes miseries wee haue for testimony the voice of the prophets and of Christ himselfe Ioh. 3. 43. I am come in my Fathers name and yee receiue me not if another shall come in his owne name him will yee receiue I omit the rehearsall of other examples that one of the late most flowrishing and happy kingdome of England I will touch in a word not only because the example is exceedinge lamentable but because also there is none so very a childe in all this Auditory in vvhose time it chaunced not For of late yeares that kingdome and Countrey of Englande beeing endowed and beautified with the profession of the Gospel in the happy Reigne of King Edwarde the VI. the Churches and schooles of learning being nobly â—ounded honorably enriched religiously ordered the king himselfe though but 16. yeares of age yet so farre aboue the hope of his yeares indued with such singular piety â—dmirable learning and all Princely vertues that in all that glorious kingdome nothinge might seeme more glorious then the king and governour himselfe that kingdome of late yeares was inferiour in perfect happinesse to no nation of the earth But â—o on the suddaine through the vntimely decease of that most noble Edward a Prince of so great hope the Popish tyrannicall dominion reentered this kingdome and tooke ful possession thereof wasting and spoiling with imprisonments banishments fire and sword the most famous churches of that Realme taking some of the best renowned for learning and integrity of life without all respect either of age sexe or dignity and torturing them with fiery flames and other punishments of like barbarous cruelty and scattering and dispersing others towardes all partes and corners of the earth It is now the fifth yeere since this scourge these calamities haue leine heauy on this land and oppressed the same I rather acknowledge and bewaile our owne offences then take on me to censure the defaulteâ— of others Howbeit the report of English exiles is yet 〈◊〉 in mine eares wherin they much complained of and bewailed the ingratitude security loathing of the Gospell which had overtun their whole countrie And do we then seeme to regard our good estate we enioy more theÌ„ they I would we did When Pilate had mingled the bloud of the Galileans which he slewe with the sacrifices Vnles yee repent saith Christ yee shall all perish The tumultes and downe falles of Empires and kingdomes wherwith the church is shaken are open conuersant before our eies and threateÌ„ and menace vs some bitter scourge The Turkish cut throtes gape on vs ready to dâ—vâ—ur vs striuing by maiâ—e force to take Christ from amoÌ„g vs and by â—nâ—rusion to seate their profane Mahomeâ—â— stâ—ede of Christ in our churches of whome reporte goeth that they daily withdrawing Chritian youth vnto their bâ—asphemouâ— filthy Paganismâ— and sheading and suâ—king the bâ—oud of our aâ—â—es and kinsfolke threaten and attempt farther irruptions and inuasions on our boâ—ders That execrable sincke the Courte of Rome curseth and banneth vs crying out Away with vs that wee may be rooted out from of the earth heresies dâ—ily bud and blossome both within and without the Church and the erroures and corruptions of truth crept into the Church are beyond all number And verily nowe is that time when vnles the Lord reserue a â—eede vnto vs nought remaineth but that we should become as Sodom and Gomorrah O then let vs not be so iron harted let vs not be so bitter enemies of our owne soules that we regard not these Gods merciful visitations and threatnings of more sharper iudgements to ensue O let vs seeke the Lord while he may be found let every one take caâ—e of his owne salvation and beare in minde whatsoeuer thinges concerne the same so that if the frame of nature should on a suddaine be dissolved we may be ready cheerefully to meet the Lord in the aire this comming in glory These things which I haue hitherto spoken coÌ„cerne all in generall but more particularly vs that professe the studies of learning For it is the common consent of all that ever either founded or governed schooles or euer were conversant in them or would that others should frequent them that they who are here brought vp shoulde become not only more learned but better maÌ„nered also then other men Which trueth being so evident they describe a schoole to be A company appointed by GOD of such as teach and learne sciences meete necessarie for mankinde both touching God and other good things that the knowledge of God amoÌ„gst men be not cleane abolished that the Church be continued and preserued that manie may be made heares of life eternal that discipline be maintained and that men may enioie other honest commodities issuing out of the artes We therefore shoote wide and misse much of the mâ—â—ke we aiâ—e at vnlesse we holde it for certaine and true that our earnest and diligent endevour in these schooles and nuâ—ceâ—es of Christ Christianity must bee employed not so much for this ende that we may be the more fraught vvith humane and divine learning but rather that being beautified and adorned with all laudable behaviour towards men and holinesse to the Lord may be found acceptable in the sight of God and men And it is a truth apparaÌ„t in the Church that all the exhortations vnto civill vertues without the doctrine of piety is nought else but an estraying and swarâ—ing from God true godlinesse perfect iustice and assured salvation For the holy Ghost hath pronounced this sentence that whatsoever we doe not with intent thereby to glorifie GOD whatsoever vvee doe not in the name of CHRIST whatsoever is not of faith it is all even altogâ—ther sinne VVherefore vvere the doctrine of the Church secluded from our schooles we should not only not be able to teach or learne any thing that belongeth to true and entire vertue such as GOD requireth of vs But that small portion and remainder we haue should make vs of evill men worse and more impious and that indeed not by the increase thereof so much as by the decrease and defect of those spirituall and supernaturall qualities without which nothing is holy nothing wholsome vnto vs. And heere although the consent of men wise and iudicious may satisfie
my bodie doe signifie vnto vs not vvhere Christs body is neither what it is IN WITH or VNDER the bread but what the bread it selfe is and ought to be vnto the godly in this vse 2 The second Reason is because the body of Christ is a true instrumentall finite visible body after his ascension no longer present on the earth or every where but cōversant and remaining in heaven even vntil his last comming 3 The third Reason is because the sounder Fathers do teach that the body and bloud of Christ is in the bread wine not as in a caue orden but as in a mystery and by a mystery Chrysostome opers imperfecto Math. Homil 11. saith In holied and sanctified vessels is conteined not the true body of Christ but the mysterie of Christs body The third proposition III. The Signes and Things haue their coherence in the Lords Supper by a Sacramental vnion Now this vnion is of like quality with that vnion which is commō to the whole kinde of Sacraments otherwise it should not be a sacramentall vnion but by a title of distinction should be tearmed The vnion in the Lords Supper But in al the other Sacraments their is an vnion of Relation and respect to wit A mysticall signification of the Thinge signed by the Signe a sealing exhibiting receiving thereof after a lawful vse which is not without the faith and repentance of thē which approach vnto it to vse it The reason◠of the third proposition 1 The first is drawne from the nature of the whole kinde in this sort There is such an vnion in all Sacraments Therefore in the Supper also The Antecedent or former proposition of this argumēt is manifest out of the definition principal end of the Sacraments 2 The second is framed on this manner The bread is the body of Christ either in the truth of the thing as Augustine according to Prospers opinion speaketh or in a mysterie signifying it But it is not the body of Christ essentially 〈◊〉 the truth of the thing because there is no Transubstantiation Therefore it is the body of Christ in a mysterie so signifying 3 The third reason is because al the arguments by which the sacramentall speech in the wordes of the Supper is proved are hithervnto belonging For a sacramental vnion requireth sacramentall phrases and termes 4 The fourth is because we haue the testimonies of the Fathers that the bread is a signe figure and sacrament of the body of Christ no longer absent but present and yet present not in the outward and visible elements of bread and wine but in the worde ioyned with them present I say not to the mouth but to the heart not locally and in place but mystically and spiritually The obiection of Papists for their Transubstantiation drawne out of the words of the Supper This which Christ gaue and the Preist consecrateth is the body of Christ Therefore it is not bread The argument holdes from the rule of thinges different as if a man should say This is a man therfore it is not an Oxe Wee deny that this argument is framed as you say from the inducing of one speciall by the remouing of the contrarie of the same kinde because it is rather a faulty processe in argumentation frō the inducing of a sacramētal respect which is but an Accident to the displacing and deniall of the subiect substance such as this is if I should say This man is a Father Therefore he is not a man For so they argue This bread is the body of Christ therefore it is not bread There is therefore in this argument a Fallacie of Accident no lesse absurd the if you should thus conclude This thing is a table therefore it is not wood For although the body of Christ bee not the forme or Accident of bread◠yet the Relation and respect which the bread hath by vertue of the promise vnto the body of Christ is the forme of a Sacrament Whence it is a weake kind of reasoning to say A doue is the holy Ghost therefore it is no longer a doue Circumcision is the couenant of God therfore it is no longer Circumcision The cupp is the New Testament therfore it is no longer a cuppe The answere to all the testimonies of the Fathers which the Papists alleadge for the change of the signes is common that they are all to hee vnderstood of the Sacramentall not of an essentiall and reall mutat on which is apparant out of the consent of foundest Fathers in this point of the sacrament II. The second question Howe both the signes the heauenly things signified are exhibited or receiued in the Lords Supper This question is in controuersie betweene vs both with the Papists the Vbiquitaries because both of them are of opinion that the things being present in their signes or vnder the shewes of the signes are covertly and miraculously caried vp and downe in the hands of the ministers hādled by them and put into the mouthes of the Communicants We contrariwise teach that the thinges with their signes are both togither exhibited and receiued with their signes in the lawful vse of the Supper but in a diuers manner For the signes are handled by the Ministers and takē by the mouth of the Communicants But the things themselues are given by Christ our high Priest received by faith This point may in like sort with the former be expressed in three propositiōs two negatiue and one affirmatiue 1. The first proposition The things signified that is the bodie and bloude of Christ are neither handled nor reached out by the hand of the Ministers to be receaved corporallie in the signes The Reasons of this first proposition 1 The first reason is collected negatiuelie from the whole kinde of Sacraments thus In no Sacrament the Ministers handle or bestowe things spirituallie signified Therefore neither in the Lords Supper doe they handle the thing spiritually signified The Antecedent is proved both by an induction or instance in every Sacrament which is evident by the adversaries owne confession and also the proportion betweene the Sacrament and the worde Marc. 1. I am the voice crying c. Ioh. 1. I baptise with water he which cōmeth after me shall baptise with the holie Ghost and with fire 1. Cor. 3. 7. Neither he that watereth nor hee that planteth is anie thing but God which giveth the encrease Therefore it holdeth alike also in the Sacraments which are the visible word 2 The second reason is this The things signified are not corporally IN WITH or VNDER the signes as hath beene shewed Therefore they are not handled or distributed by the hand of the Minister 3 The third reason proceedeth thus The things signified in the Supper are spirituall which coupled with their signes are offered in the promise of grace But the promise of grace is not handled with hands c. 4 The fourth reason is the testimonies of Fathers as Chrysost
a rule by which we must interpret an other so the doctrine of iustification pertaineth to this because in the Lords Supper must no other righteousenesse be sought then by the bloud of Christ Obiect Wee must not sette downe the manner howe Ans Here is a double errour 1. When they say we must not define or set downe the manner and so they contradict scripture which defineth it teacheth vs that it is spirituall that the vnion with Christ is made in faith by the holy Ghost 2. Themselues set downe the manner as appeareth manyfestely by their wrightings Obiect 7. It is trewe that Durandus sayth Wee heare the wordes perceaue the motion beleeue the presence and knowe not the manner Ans 2. This neither helpeth you nor hurteth vs because Durandus was a Papist Aunsw Wee may graunt this saying so it bee rightly vnderstoode VVee heare the worde this is my bodie not that in the breade wee doe with our mouthes feede on the bodie of Christ We perceiue the motion that is that the breade entereth into our mouth not the body of Christ We know not the manner that is perfectly namely how the holy Ghost is everie where all in Christ and in all the god he and how he doth vnite vs in Christ We beleeue the presence but such a presence as is the eating and as is the vnion of the members and the head Ob. 8. This 〈…〉 that the bodie and bloud of Christ is given vnto 〈◊〉 cruelie substantiallie and 〈…〉 Ans We grant that wee eate the true bodie of 〈◊〉 then the whole disputation is to no purpose 1 Because they coufesse that we are made partakers of the true bodie of Christ and that we 〈◊〉 of the manner which also we grant 2 Because the reasons oâ— refutations which they bring are or no moment 4 ARGVMENTS WHEREBY IT IS proved that the bodie of Christ is present neither IN nor VNDER nor TO the bread of the Lords supper nor is corporally eaten IN it VNDER it WITH it c. 1. BEcause he tooke on him very nature of maÌ„ Besides we cannot eate him otherwise then did his disciples in the first supper 2 Hee did truely ascende from earth into heaven 3 Such is the eating of him as is his aboad with vs 4 Al the godlie of the Old and new Testament haue the same aboad with Christ 5 Christ alone can offer himselfe to his Father Nowe in the vse of the Lordes supper wee must needs craue of God remission of sins If therefore he be present with the bread wee must desire this of him so we offer bread In the new testameÌ„t it is not lawful to direct our praiers to any one certaine place 6 Those good gifts which are promised only to the godly are spiritual To these and others aboue cited may be added the consent of Fathers as Ambrose Athanasius Augustine Basill Baâ—e Bertraâ—s Chrysostome Clemens Alexandrâ—â—â— the Nicene Counsell Cyprian Cyrill Dionysius Gelasius Gregorie the Greate Gregorie Nazâ—â—zen He sâ—chius Hierom Hilarie Irenaeus Iustin Leo Macarius Origâ—n Procoplus Gaza Tertullian Theodoret c 5. Arguments whereby the opinion of the Vbiquitaries is refeâ—â—ed and the truth of the right doctrine confirmed Arg. The Marcionâ—â—es and Manichees fained that Christ had no true solid humane bodie but onlie an imaginarie or seeming bodie so that he did only seeme to haue flesh bones whereas indeed he had none And that the verie incarnation and al motions and operations of Christ did only appeare in shew wheras indeed there was no such thing But this opinion of Vbiquitie and real communication of proprieties revoketh from hell that phantastique dotage of Marcion and Manes Wherefore this also as the Manâ—cheaâ— heresie is to be condemned banished from Gods Church vnto the very deepest pit of hell The Minor is thus proued The Vbiquitaries beleeue and teach that all properties of the Deity were at the instant of conception really transfused from the Deity of the Worde into the humane nature assumed by Christ Hence follow these absurdities 1 Christ shall not be truelie borne of the Virgin if according to the nature of his humanity hee were truely essentiallie without his mothers wombe before he were borne and after his birth were according to his humane nature as truely and substantiallie in his mothers wombe as before 2 In his humane nature Christ was not truly weak and subiect to passions if then also he were partaker of divine maiestie and omnipotencie 3 He was not truely dead if in the verie instant of death both in soule and bodie he were essentially everie where present with his Deity For his soule everie-where-present with his everie-where-present bodie could not reallie bee separated by distance of place and therefore his body could not die but imaginarily 4 He did not truelie ascend into heaveÌ„ but we must say it was onlie an imaginarie and phantastique shew if in bodie he were there substaÌ„tially before he ascended thither after he ascended nevertheles he remaine in the earth nay in the very bodies of the faithfull by substantiall presence of the same bodie as truely as before if these things did indeed so fall out it will follow that the same bodie of Christ was at once weake and yet omnipotent base and glorious able to suffer and vnable dead and living limited and vnlimited which to saie were blasphemie To avoide these prodigious and impious absurdities they tell vs that Ob. Christ in respect of his bodie was in deed limited weake passible mortall in the time of his humiliation because he did empty himselfe would not before his resurrection shew forth that maiestie which hee imparted to his bodie Ans They doe ill to interpret this emptying of concealing all his glorie and maiestie for the time wherein he tooke our nature vpon him whereas indeed it is to be vnderstood of the divine nature of the worde as it vouchsafed to take vpon it the shape of a servant that is the Masse of our nature and would become man Besides it would followe that Christ did even then shew forth the power maiestie communicated to his flesh when he was truely subiect to infirmitie and circumscribed by his body as which weeping he raized Lazarus and beeing taken by the Iewes healed Malchus which was wounded by Peter But what is it to fetch backe the Marcionites from hell or in the greatest mystery of religion to speak blasphemie if this be not Argum. 2 This is the blasphemie of Samosâ—teâ—â—â— Airtus and the late Antitrinitaries that the man Christ is not properlie and naturally God but only by accidentall participation of the Divine proprieties maiestie honor power and vertue In like manner conceaue the Vbiquitaries of the deitie of the man Châ—ist deâ—ining the personal vnion by this only coÌ„municating of proprieties wherby the flesh of Christ is made omnipotent present in every place So that the same man is and is called God not because properly
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 blasphemoâ—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 accouÌ„pted 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 maÌ„ but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Divine man such as also he is accouÌ„ted by the Vbiquitaries who at witnesseth Seruetus in his first booke De Trimitate say that God may coÌ„municate 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. Nâ—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 differeÌ„ce 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 asâ—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 maÌ„ 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 oâ—lie â—â—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 isâ— 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 â—eâ—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 regeneâ—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. WheÌ„ 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 portioÌ„ 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 froÌ„ 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 coÌ„sisteth 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 oâ— 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
the minde in chusing and therfore compreheÌ„deth both faculties that is to say of vnderstanding and will 3 Free-wil therfore is a facultie or power of willing or nilling chusing or refusing without constraint of its owne proper motion or aptnesse to either of both which the vnderstanding telleth is to be chosen or refused 4 Two things therfore there are which are coÌ„moÌ„ to that free wil which is in God that which is in reasonable creatures the first that they doe al things with deliberation and counsel or by helpe of the vnderstanding shewing the obiect the second that the will of its owne accord and naturall force without constraint willeth or nilleth that which the minde hath conceaved 5 But the differences betweene that freedome which is in God that which is in the creatures are three the first is in the vnderstaÌ„ding because God from al eternity doth most perfectly vnderstand and beholde all things neither can be ever be ignorant of any thing or any way erre in iudgment the second is in the will because Gods wil is ruled bowed or dependeth of no other cause theÌ„ of it selfe but the wils of Angels and men are in such sort the causes of their owne actions and motions that neverthelesse by the secret counsell of God and his power and efficacie ever and every-where present they are mooved to the choice or refusal of obiects either immediately by God or by instruments and meanes sometimes good sometimes bad such as it best pleaseth God to vse and it is impossible for them to do any thing without the eternall and immutable counsell of God The thirde is both in the vnderstanding and also in the wil because God as he knoweth all things immutably so also he hath decreed from everlasting willeth immutably all thinges which are done as they are good and permitteth them as they are sins but as in creatures the knowledg iudgmeÌ„t of things is mutable so also is their will 6 This liberty in meÌ„ is lost by sin but beginneth to be renued in ouâ— regeneratioÌ„ shal be perfectly restored in the life eternal So that the 4. divers estates of meÌ„ which are distinguished in time doe make 4. degrees therof 7 The first degree of liberty was in our nature before the fall wherein our will was fit to perfourme her whole obedience to Gods law yet not so confirmed but that being tempted by the divell vvith some shew of good it might fall from that obedience by its owne proper motion 8 Yet because the creatures perâ—isting in obedience cannot be but by confirmation from God mans will did yeeld vnto temptation in deed willingly but withal necessarily and being fallen into sinne lost that libertie vnto God which it had to make choise of evil or good and being turned from retained only liberty or freedome to evil 9 Therfore the second degree of liberty is least of al which is nature decaied but not as yet regenerat wherin though there be a wil fit to perform the external discipline of the law yet because it cannot so much as begin the internal spirituall obedience without which al external works eveÌ„ the best in shew are sin condeÌ„ned by God the wil leaveth not to chuse freely but yet it caÌ„ chuse nothing but sin because of inherent corruption and turning away from God 10 The third is in man renued but not as yet glorified in whom the will vseth her libertie freedome partly to wel doing partly to evil doing For because it is regenerate by the holy Ghost it is againe inclined to obey God but because this regeneration is not yet perfect there remaine yet some evil inclinatioÌ„s wherfore it begiÌ„neth indeed spiritual obedieÌ„ce pleasing god but caÌ„not perfit it in this life but then and so farre it doth well and persevereth in that which is good when as far as it is guided and gouerned by the holy Ghost 11. The fourth degree is the chiefest and most perfect in the life eternall or after our glorification wherin our will shall be able to vse her liberty onely to that which is good and not to choose that which is evill because of our perfect knowledge feruent loue of God thorow inclinatioÌ„ to righteousenesse and hatred of sinne and perpetuall direction of the holy Ghost 12. This doctrine of free will must needes bee retained in the church that so the cheifest most perfect libertie and immutabilitie effectinge all good in vs may be attributed onely to God as the first cause all excuse may be taken from sinners and to the end that being trewly humbled before God by knowledge of our miserie corruption we may of him alone craue the preseruation and perfiting of our saluation and being coÌ„victed by testimonies from God himselfe may the rather be mooued to faith and obedience to his worde 12. OF FAITH 1. This worde faith taken in his largest signification doth implie a certaine and sure knowledg by proofe of such witnesses as are thought vnlikly to deceaue 2. In the doctrine of the church there are foure sortes of faith mentioned an historicall a temporary a miraculous and a iustifying faith 3. Historicall faith is a knowledge perswaded of the truth of such thinges as are set downe by the Prophets and Apostles 4. Temporarie faith is a knowledg of the doctrine of the church together with ioy conceaued vpon knowledge of the truth or other true or seeming good things without applying the promise of grace to him that beleeueth and therefore without trew conuersion or final perseuerance 5. Miraculous faith or a faith wherby miracles are wrought is a sure knowledge by special revelation of Gods will of working some miracle at his request or prediction by whome it is to bee wrought 6. Iustifying faith is that knowledge wherby a man doth strongly perswade himselfe of the truth of all Gods word reuealed vnto him assuring himselfe that the promise of Gods grace through Christ pertaineth vnto him and in confidence of this fauour of God towardes him overcommeth all sorrowe and feare 7. For this confidence of iustifying faith is a motion of our will and heart composed of ioy in the certaintie of Gods present grace towards vs hope of future deliverance from all evill 8. There is therfore no faith but that which is grounded on the revealed will of God 9 The holy Ghost worketh all faith is vs either by the voice of heauenly doctrine or by immediate revelation 10. But wheras it is the wil of God ordinarily to kindle cherish confirme faith in vs by the doctrine of the church all are bound to hearken meditate theron 11. Many hypocrites in the church haue hade temporarie faith historicall faith and faith of miracles is common to the good and evill iustifying faith is in this life giuen onely to all these that are elected to eternall life 12. Iustifying faith doth alwaies comprehend in it historicall faith but is not alwaies
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
them gouernours seruing him in true religion cherishinge the church and all good learning that hee vpholdeth schooles and giveth vnto them fit teachers and inflameth the mindes of some men with desire of learning the truth and delivering it to posteritie but especiallie that he sendeth amongst vs the light of the gospell clensing refining it from idols freeing vs from Antichristian darkenes ordaining strength out of the mouthes of infantes and sucklings at whose voice alone the very gates of hell though terrible in themselues do tremble fall to everlasting ruine It is out of question that al these benefits doe not happen vnto vs by chance or maÌ„s wisedome but are given and continued to vs by the singular providence and bountie of God as may appeare partly by their greatnes and excellencie and partly by this that amongst so greate furies of the worlde and the devill and so great weakenes infirmitie of theÌ„selues they coulde not otherwise be retained First therefore wee giue eternall thankes vnto almightie GOD for vouchsafing to bestow vpon vs so great benefits Secondly we giue them also their due commendations who by their godlinesse and vertue desire to preserue these benefites to mankinde VVherefore with all reverence and duetie wee thanke the most mightye Prince Elector our gracious Lorde for encouraging and gracing this schoole and all good artes with exceeding loue and curtesie Also vvee thanke all other the noble and vertuous gentlemen especiallie our worthy Chancellour Lastlie wee thanke the Right worshipfull and learned Doctors and Maisters our reverende and very good Patrons and all the rest of the learned and honest sorte who gracing this my publique proceeding with their presence haue witâ—essed their good will towards vs and our studies and would haue our calling commended to God in their publique praiers And I hartely beseech GOD that he woulde vouchsafe the encrease continuance of these his great benefits which he hath bestowed vpon vâ— and woulde graunte vs all grace to vse them to his glory and the good of his Church through IESVS CHRIST our Lord Amen XIV OF MANS CONVERSION I. NO man shall ever enioye eternall happinesse in the life to come which doeth not repent in this life and turne awaie from his sinnes vnto God II. True repentaunce or conversion is a change or renuing of man wrought by the holy GHOST whereby man vppon tiue acknowledgement of GOD and his will revealed in the Lawe and the Gospell and his owne corruption doth seriouslye feare GODS anger and iudgemente against sinne and is sorie that by his sinnes he hath heretofore and doth still offend God and yet obeying the commaÌ„dement of faith in Christ and amendment of life resteth secure vpon the mercy of God and his promise of grace by confidence in our mediator Christ through whom because he is perswaded that God is pleased he submitteth himselfe vnto him as a sonne to a loving father and for this his receiving him into favor studieth to shew himselfe thankefull vnto God for ever Eph. 4. 21. If so bee yee have heard him haue beene taught by him as the truth is in Iesus That is that yee cast of concerning the conversation in times past the olde man which is corrupt through deceiueable lustes And be renued in the spirite of your minde and put on the newe man vvhich after God is created in righteousnesse and true holinesse Tit. 3. 5. Hee saved vs by the vvashing of the nevve birth and the renuing of the holie Ghost Rom. 7. 18. I knowe that in mee that is in my flesh there dwelleth no goodnesse c. to the ende of the chapter Isay 5. 16. vvash and be cleane III. This repentaunce consisteth of tvvo partes which the scripture calleth mortifying of the old man and quickning or raising againe of the new man Romanes 6. 6. Our olde man is crucified with him Galathians the seconde and nineteenth By the lawe I am deade to the lawe that I may liue to GOD I am crucified with Christ c. Coloss 3. 12. Buried with him through baptisme in vvhom yee are also raised vp together through the faith of the operation of God c. Coloss 3. 5. Mortifie therefore your earthly members c. IV. The olde man or vnrenued is he which is ignorant or doubtfull of God and is subiect and yeeldeth to evill desires But the newe or renued man is he which knowing GOD aright serveth him in true righteousnesse and holynesse Ephes 4. 24. V. The mortifying of the olde man is vpoÌ„ knowledge of our owne corruption Gods anger lying heavy on vs therefore to feare and sorrow for our offences to God and therefore heartilie to hate and avoide all sinne VI. But the quickning of the new man is vpon knowledge of Gods mercie towardes vs in Christ to reioice and quiet our selues in God and to haue a fervent desire to obey God in all his commandements Rom. 7. 22. I am delighted with the lawe of God in my inwarde man VII This renuing in infantes which are sanctified by the spirite of GOD is onelie a beginning that is a receauing of new qualities and inclinations and therefore may more fitlie bee called regeneration or newe birth then repentaunce But in men of riper yeares it concerneth motions and good actions in the minde will and hearte Luke the first and fifteenth Hee shall bee filled with the holy Ghost from his mothers womb Mat. 19. To such belongeth the kingdome of heauen VIII Nether yet is it perfited in those of riper yeares before the end of this life therfore they which are conuerted haue in them part of the new and part as yet of the olde man vntill such time as together with the life they lay aside all the oldnes or corruption of nature Roman 7. 23. I see another law in my members 1. Ioh 1. 10. If we say we haue nâ— sinne we lie or deceaue our selues IX Therfore the whole life of the godly is and must be a certaine continuall repentance and conuersion wherin they must strongly persist and proceede fighting against the flesh and the diuel vnto the end of their life 1. Cor. 9. 24. So runne that yee may abtaine Phil. 3. 13. Brethren I couÌ„t not my selfe that I haue attained to it Revel 22. 11. He which is holy let him be more holy X The victorie in this combate is not doubtfull For in them in whome trew conversioÌ„ is once begon although sometimes they fal greeuously by humaine infirmitie and the reliques of the olde man or sinne which in this life they beare about them it is neuer so extinguished but that they againe struggle vp from their fall are at length saued Math. 7. 24 They that are built on the rocke do not fall Phil. 1. 6. He which hath begon in you a good worke will finish it 1. Ioh. 2. 19. If they had ben of vs they had remained with vs. 1. Ioh. 3.
secoÌ„d of duties toward our neighbor but so that the former immediatly the latter is mediatly referred to God 2 Whereas the first coÌ„mandement chargeth vs to haue for god only the true god manifested in the church it doth especially coÌ„prise the internal worship of God which coÌ„sisteth in mind will hart 3 The principal parts or points of this worship are these true knowledge of God faith hope loue of God feare of God humility before God patience 4 God may in some sort bee knowne of the creatures namely as far forth as it pleaseth him to reveale himselfe to every man 5 There be two sorts of knowledge of God one simply absolutely perfect whereby God onlie knoweth himselfe that is the eternal father son holy Ghost know themselues one an other vnderstaÌ„d wholy most perfectly their whole infinit essence maner of being for none but an infinit vnderstaÌ„diÌ„g caÌ„ perfectly know that which is infinit the other in the creaturs wherby angels men do indeed vnderstaÌ„d the whole entire nature maiesty of god as being most simple but not wholy that is they vnderstand it only so far as he revealeth it vnto them 6. That knowledge of God which is in the creatures if it be compared with that wherby God vnderstandeth and knoweth himselfe is to be accoumpted imperfect but if we respect degrees therof some of it is perfect some imperfect not simplie but in comparison that is in respect of the inferior or superior degree 7. That is perfect wherby the blessed angels men in heauen know God by excellent vision or beholding of minde as much as is sufficieÌ„t for coÌ„formitie of the reasonable creature with God Imperfect is that whereby men knowe God in this life lesse then they might and therfore by Gods commaundement ought by benefit of their creation 8. Imperfect knowledge is of two sorts Christian or theological philosophical Christian knowledge is that which is learned out of the doctrine of the Prophets and Apostles Philosophical is that which is gathered from principles naturally knowne and the beholding of Gods workes in nature 9. Christian knowledge is of two sorts Spiritual or true liuely powerfull and sauing and Literal The spiritual is a knowledge of God and his will kindled in our mindes by the holy Ghost according to the worde and by the word causinge in our will and heart an inclnation and studie to knowe beleeue practize more and more those thinges which God in his â—â—rd commandeth vs to know beleeue and do The 〈◊〉 is a knowledge of God either reteined from the creation or afterwardes wrought in our mindes by the holy Ghost through the worde of God which is not accompanied with a mans desire of conforming himselfe therunto 10. Both spirituall literal knowledge is either immediate whâ—ch by instinct of the holy Ghost without ordinarie meanes or mediate which is wrought of the holy Ghost by hearinge reading and meditating on the scripture 11. The ordinarie meanes of knowinge God and that which is presciâ—bed vnto vs by God is by studie and meditation of the scriptures and therfore we must by this meanes labour to come to the knowledge of God and therefore not desire and expect from God some extraordinarie immediate enlightning except of his owne accord he offer it vnto vs and confirme it by sure certeine testimonies 12. But although God hath declared in his word how farre in this life he would be knowne of vs yet naturall testimonies of God are not superfluous because they condemne the impiety of the reprobate and confirme the saluatioÌ„ of the elect and are therfore everie where alledged by God in scripture and must be considered by vs. 13. But withall this we must be perswaded of them that they are indeede true and agreeâ—ble with Gods worde but yeâ— they are not sufficient to the true knowledge of God 14. Besides although natural testimonies doe not teach any thinge false of God yet men without the light of Gods word conceaue out of them nothing but false opinions coÌ„cerning God both because those testimonies do not shew so much as is deliuered in the worde as also because men by reason of their natiue blindenesse and corruption doe mistake misinterpret and manie waies corrupt even these verie testimonies which by natural iudgment might be vnder-stoode 15. And therfore in the first commaundement is forbid de and condemned all ignorance of such things as God hath proposed vnto vs for to know of him in his worde and in his workes as well of creation as redemption of the church also all errors of such as imagine either that there is no God as the Epicures or manie Gods as the heathen the Manichees the worshipers of angels dead men other creatures the witches the superstitious those that put confidence in creatures or those which imagine a God diverse from him which hath manifested himselfe in the church as philosophers Iews MahometaÌ„s SabelliaÌ„s ArriaÌ„s SamosateÌ„s Pâ—cumatomachians and the like which do not acknowledge that God which is the father eternal with his sonne and holie spirit coeternal XX. OF THE SIXE FIRST COMMAVNDEMENTS IN the first precept is coÌ„mauÌ„ded the immediate internal worship of God wherof the principall parts are true knowledg of God faith hope loue of God feare of God c. as in the the 3 and 10 section of the title going next before besides all this herein is forbidden contemp of God vnbeliefe doubtfulnesse and distrust in God temporarie faith apostasie carnal securitie tempting of God desperation doubt of deliuerance from sin and eternall life hatred of God inordinate loue of our selues and the creatures servile feare pride vainglorious hypocrisie impatience rashnesse 2. The second precept is a rule of our whole worship of God that wee worship not God with any kinde of worship besides that wherewith he coÌ„maunded himselfe to be worshipped wherfore it commaundeth the true forbiddeth al the fained and false worship of God especially idols and images made to represent and worship God also negligence of magistrates whereby images or other instrumentes which either doe or may easily serue to idolatrie are tolerated in places subiect to their authoritie much more the worship of theÌ„ also hypocricie and prophanesse 3. The thirde precept requireth that externall worship which everie man ought to performe that is the furtherance of the true doctriue touching God lawfull swearinge zeale for Gods glory if forbiddeth omitting wearines and corrupting the doctrine concerning God neglect of his glorie blasphemie denyal or dissemblinge the truth vnseasonable confession abuse of libertie in things indifferent scandals in life and members neglect of praier prayer made after an evill manner or not the true God or not lawfully ingratitude denyal neglect and abuse of Gods benefites refusall of necessarie otâ—es peâ—urie idolatrous vnlawfull rash swearinge vnconstancie of lightnesse in defence of Gods glorie and erringe zeale 4. The fourth precept containeth that externall worship
farther say if all this was not enough but that the innocent man must daily punnish himselfe for he did seuerely chastize his bodie to bring it to subiectiō vnto Christ It is incredible how carefull and religious hee was not to be wiser thē in sobrietie was fit for him he did ever captivate vnto Christ that naturall wisedome wherin he excelled he neuer durst determine anie thinge but out of the plaine and knowne worde of God he would avouch nothinge but what he had receaved by most sure faith of the holy Ghost lastely he was alwaies of this minde that nothinge was to be altered from the common receaued customes and opinions except the vnresistable veritie of Gods worde did both commaund and force But that he might with more certaintie compasse all these things he was exactelie skilled in the tongues a most necessarie instrument amongst others for a true diuine and these he had alwaies readie and vsed them wheresoeuer was neede with passinge dexteritie and wisedome A man for iudgment most profūd for prouidence wise cunning to devise quicke to invent laborious to search sharpe to discusse readie to perceaue in deliueringe a truth most faithfull in refellinge a falshoode most powerfull farre from uanitie diligent in all he vndertooke armed at all points with the complete harnesse of a true Diuine a stronge repeller of falshoode an invincible fortresse of defence for veritie This man worthy audience by profession a diuine indeed a champion of Christ haue we lost wee haue I say lost by the will of God this earnest maintainer of Gods truth this victorious aduersarie of Satan this faithfull touchstone aud rebuke of the fraudes and sophismes which he vseth to plot and devise this valorous vanquisher and destroyer of heresies we haue seene taken from amonge vs and we all lament this most heavie plague and greivous wounde inflicted on vs and the whole church of Christ But whether do I wāder Doe you not now perceaue noble and excellēt auditors that by degrees I am fallen to the second point whereof I purposed to speake For hitherto I haue giuen you to vnderstand that this our Doctor was a rare man for excellencie of wit learninge trust and skill in matters of religion the learnedst among divines and most divine amonge the learned Now it followeth necessarily that I speake somwhat of that second parte which I proposed that so to this theorie and knowledge I may ioyne his vertuous life and practize The manner hereof was this he was an other iust Zacharie before God and laboured with all his might to ioyne innocencie of life to those excellent giftes of witt bestowed on him by nature arte ane the heauenlie grace of God I call you to witnesse that haue conuersed with the man openly and familiarlie Whatsoeuer he had of nature did hee not after he had faithfully bettered it by liberall artes and profited it by grace infused from heauen imploy it wholie to the studie and dutie of pietie charitie and humanitie Some perchaunce will thinke it incredible some enuiouselie spoken yet I must needes say it I thinke this age hath bred verie few whose studious part and dutiful minde might be compared with this mans hearte and minde Which I speake not because I woulde flatter him for whie should I flatter the dead nor that I yeeld too much to our freindship and familiaritie for it was a greife to me that I was almost alwaies absent from so worthie a man and now to be cutt of from all hope of acquaintance with him which I haue so much wished this is that which grieueth me most of all I speake the truth that which in cōscience I thinke I haue obserued in this mā so much diligence of studie and so much gratiousnes of curtesie faire behavior as can very hardly be matched must lesse bettered by any mā And how might this be known beeaus in pietie charitie and curtesie he satisfied al other men but never could satisfie himselfe But who I pray is there that can witnes thus much nay who is there that cannot witnes it if he haue but heard the name of Vrsinus heard it say I nay I call thē to witnesse which know not so much as his name There haue beene manie in our memorie which haue most greedilie gathered the most sweete wholsome fruite of his labours as from a tree vnknowne haue togeather with vs thirsted after the water poured from his river and bowells by Christ It were to long to confirme these thinges by examples testimonies and arguments perhappes to some of you vnprofitable to others teadious But out of manie I will make choice only of som feaw frō his plentifull panterie stor-house furnish you out a frugal thriftie bāquet His first rudimēts of religion he had learned of a child which is a great matter In proces of time he encreased furthered thē most aboūdātly which is more But the greatst matter most memorable of al the rest is that whē he was aged if a man of years may be termed aged at which years it pleased God to take away and extinuish that light shining to the testimonie of that true light but being I say aged he as much confirmed that his studie of godlinesse and religion as when he did most Lastly at all times that I may if it be possible conclude al in a word without measure or end he was so carried away with desire of godlinesse and reverence of his maker and did so burie himselfe therein that from the principles of wisdome proceeding every daie very much forvvard he in the end attained that perfection wherwith the most righteous God hath now crowned him And though himselfe procured vsed no other sufficient witnesses of these his most holy endevours which God very well knew and approued besides that great searcher of harts God our Lord Iesus Christ whom he serued in spirit yet am I able to alleadge two most evident proofes thereof namely his faithful praiers sacred meditations But then will some man say did this Vrsinus whō you cōmend vse to cal witnesses about him when he wēt to praier did he offer himselfe to the view hearing of others as if he had beene on a theater and not in his closet no truely That most simple man one far from al shew of this humaine vanitie affectiō of vaine glory thought it alwaies sufficient to be seene in secret by his father which seeth in secret vvas verie warie in beeing seene of others confirmed himselfe by Christiā praier did not vaunt himselfe by pharisaicall boasting Do I then guesse and speake by coniecture nor so but avouch it vpon certaine knowledge For such indeede was this man of God most carefull of the truth the church the afflicted brethren al mē wholie bent to faithful praier whereby like another Iosue conversing night day in the light of heavenlie things he did with feruent praier saue and defend
the people of his charge with the sword of Gods word chased and put to flight the enemies of the faith But what should I speake of his meditations We founde ô deere Vrsine that thou didst truely obserue what Demosthenes had before in word deed approued That easie things were harde to bee conceived by the negligent and harde things easie to the diligent So certaine was it that thou thoughtest nothing vnworthy thy meditation For what easie thing did escape him What difficult thing was there wherevnto he did not attaine Whatsoever the eternall spirit of God delivered in the bookes of the Prophets Apostles all that he beleeued faithfully searched diligently and attained by medâ—â—ating theron miraculously For those he accoumpted the worthiest paines which were bestowed in those divine studies As often as I thinke on the greate laborious and peremptorie desire of meditation which was in this man and I cannot but thinke of it verie much and often I still call to minde that elegaÌ„t senteÌ„ce of Baâ—â—â—us the Great seeing the truth is harde to finde wee must euerie where seeke after it For if the conceiuing as of arts so also of true 〈◊〉 and religion be made greate by that continuall encrease vvhich by little and little is gathered together there is not that thing so meane simple which they that enter into that kind of know ledge may or ought to despise But what thinke you of this that there was nothing delivered by those great men principall philosophers which this my busie fellow professor did not by meditation attaine were it neuer so crabbed deepe and obscure was he not well seene in the moral wrightings of Aristotle and other wrighters was not natural philosophie plaine open and easie vnto him did hee not absolutelie conceiue the drift and nature of Aristotles Organon the subtiltie of vvhich worke some flie as despairing of the vnderstanding thereof others with rash iudgement coÌ„deÌ„ne it as the fatal and pernicious Scylla or Charybdis of youth the subtiltie and commoditie of vvhich vvorke Vrsine sharpelie and speedilie perceaued and presented it as it were in a table to be perceived and perused by others What should I heere speake of the Mathematiques vvhose foundations are commonlie grounded on serious meditatioÌ„ of mind whose principles are coÌ„tained in axioms or petitions as they cal theÌ„ Their difficult preceptes were not vnknowne to Vrsinus vvho by serious meditatioÌ„ not fleeting slender insight throughly pervsed theÌ„ all Well then let vs now see what witnesses we can produce for this matter After I haue vsed his own testimony I wil then thinke of others Vrsine himself in the whole race of these his too shorte daies is a most substantial witnes of his owne meditatioÌ„s al those vertues which before I haue recited For what duties of piety or ChristiaÌ„ charity or coÌ„moÌ„ curtesie did he omit his religious duty toward God God himselfe did see acknowledg seal hath now at the last rewarded But because the best vvay to knowe the tree is by the fruit let me with your patience a litle turne your thoughts to the fruits of his godlinesse religion Truly I thinke that in holy scripture they are the greatest fruits of godlines which coÌ„cerne the advancemeÌ„t of Gods glory And wheÌ„ was this sacred soule at al waÌ„ting herevnto wheÌ„ did it not endevor labor vehemently to giue light everie day more theÌ„ other to the truth therwith to lighteÌ„ others with whoÌ„ it did coÌ„verse that so it might dispel the foggy clouds of error But those duties of piety are most neerely linked vnto charity which concerne both edifying of the church the salvatioÌ„ of our neighbors Wherfore now I wil speak iointly of both sorts of duties demoÌ„strate how painful this couragious soldier of Christ did labour by his speech his wrightings his whole minde that he might not in the least maner trip or waÌ„der froÌ„ his duty As therfore the duties of piety charity ar between theÌ„selues agreeable vnited so also they liued encreased altogither shoÌ„e forth of this maÌ„ when he lived For if we respect the exercises hee vndertooke in regarde of these duties good Lord how great was his faith his diligence his fasting his watching for not onelie the fruits ensuing heereon can witnesse thus much vnto vs but also that macerating and pullinge downe his bodie that taminge of his flesh that outwarde man worne and spent with sore passed labours so that hee died an vntimelie death I woulde to God my deare Vrsine thou hast not so weekned thy selfe with vnmeasurable 〈◊〉 that thou mightest longer tyme haue 〈◊〉 vs 〈◊〉 schoole Gods church For thou diddest so far respect god that thou diddest no way respect thy selfe Alasse alasse deere Vrsine the light of Germanie the pillar of the church the father of this our schoole and the immortall glorie of this couÌ„tie Palatine I woulde thou couldest haue been perswaded to haue taken thy-selfe a little from thy-selfe and respited thy-selfe a little from thy continuall cares that so wee this schoole the whole church might a little longer haue enioyed thee when I in times past admonished thee somwhat to this purpose thou madest mee aunswer that bodilie exercise did little profit where vnto I replied that it was profitable and that by entercourse it was to bee ioyned with the exercise of the mynde and that it was elegantly proved by Chrysostom to the people of Antioch all this I tryed with him but to no purpose But what meane I the Lordes will hath been done it is better to bee silent then to reply Who then is there which can shew that the duty of this worthy and laborious man was ever wanting either in speech or wrightinge as long as hee was any way able to shew it for mine owne part I know not whether the remembrance of his invincible paines which hee vncessantly vsed in perfourmance of these duties did more greiue me or the conceipt of that fruite whith without care of him selfe hee dealte vnto all posteritie doth delight mee although tyme may were awaie greife but this fruit shall continue beyonde all tyme. Yf I respect private conference thy mynde was an wholesome and well sured treasure if thy publique speeches it was the oracle of God at least for that measure that may be found in mortalitie if both togeather that thy divine disposinge and dispensinge of the mysteries of God doth not the brightenesse therof dazel and blinde the eyes of my mynde and vnderstandinge Thou man of God thou well furnished Divine with all the holie complete armoure of divinitie thou excellent amongest all divines when diddest thou at anie time cease from preaching and professing of the truth when diddest thou coÌ„ceale those mysteries which were stored vp in thy armoury that is in thy mind wheÌ„ wert thou at any time idle it is straÌ„ge that I wil tel you yet very certainly true there neuer came in my preseÌ„ce
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