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
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
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
auncient Fathers of the Church of a free Election preuenting our will and merits That this doctrine thwarteth crosseth the edification of preachers teachers and were it true yet is it not to be divulged and vttered in publicke because it may minister vnto some cause of despaire the hearts of ignorant men are by this kind of dispute set on mammeâ—ing because the Catholike faith may be taught and defended without it Fausius added vnto mans endevour the helpe of grace that for sooth graces mans endeuour yoaked together finish 〈◊〉 workes which remaine God by his worde worketh in us it will that which wee read or heare but to consâ—et or 〈◊〉 consent therevnto is so absolutely our owne that if weâ— will the master is to thwathput in execution if we 〈◊〉 we make the working of God to bee of no force or effect with vs. These and such like were the olde braine sicke sollies of the Pâ—lagians which I thinke no man so far to seeke in Christian religion that he conceiueth not howe this cursed wretch hath set them downe worde for worde as it were published for newe oracles Nevertheles I know his protestatioÌ„ wil be that hee hath hitherto neuer sucked at the noisome sinke of Pelagius heresies but in heart detesteth them But Puccius that newe vpstart Pelagian as vaine wauering an Apostata as Huber himselfe hath cleered the case Puccius who lately trampling the truth of the Gospell vnder his feete and betaking himselfe to the Iesuites hath so openly and shamfully set a broach againe and defended the Pelagian errours that very shame conscience with-helde the Iesuites of Prage from publishing in printe that monstrous booke of his He togither with his Haber our Apostata mainteineth all the former positions yet himselfe would not seeme no nor endure the name of a Pelagian Howbeit in most matters he is more apparant to be such a one For that which this our Apostata oftentimes feighneth he will doe yet for verie conscience dares no where performe he taketh on him to define predestination on this maner Predestination is an order foreseene and proposed by God vnto himselfe wherein he hath decreed from all eternitie what should befall euery particular person which he hath created partakers of Christ their Sauiour heires of an euerlasting heritage leauing to euery one free wâ—ll in this life to fall or not to fall from him as he shall make choise vnto himselfe when he 〈◊〉 possessed of the vse of reason For hâ—â— will was that 〈◊〉 many as forsooke not their â—reatâ—â— should be saued but they who persisted stedfast in their faith allegiaÌ„ce unto him manfully resisted the adversaries should be his approued and chosen not onely be saued to reigne also with Christ in his kingdome in life eternall Againe who for a time started aside fell frâ—â— him should be reformed purged by temporary punishments but they who make one vtter defect â—â—â—aâ—ely resist the secret working of his spirite should become reprobates inflexible Thus farre Pucciuâ— He farther maintaineth that as Christ is the Creatour so is he the Redeemer also of all men and every particular man that all are borne in the state of salvation and grace and by Consequent are blessed if they procure not theâ—r own destrâ—ction through infidelity and vnbeliefe that Eâ—â—â—tion and Grace are generall that Faith is a gift of God generall and common vnto all 〈◊〉 nay thaâ— it is natural that al men haue a pronenesse vnto prety that the difference of good and evil 〈◊〉 on earth ariseth from the good or evil vse of the knowledge of God that Reason in deciding controversies of Religion is sovereigne Emperesse 〈◊〉 that this doctrine wel agreeth with that doctrine of the Apostle Rom. 9. 10. 11. only it is repugnaâ— to S. Austeâ—s disputations and certaine Councel and Schoolemen who are wholy grouÌ„ded on the opinion of S. Austen He beseecheth the Iesâ—◠〈◊〉 amongst them especially Bellarmine that the cleaue sticke not over-much vnto the definitions interpretations of Austen the Schoolmen and that they no longer debar and defeate the worlde of this his notable course of interpreting and vnderstanding the Scriptures c. Now I demand of this our Apostata his purple Prelate of Tubinge whether they heere deâ—ery Puccâ—â—â— as a Pelagian or no I know wel they will answere that this is a dunghil of Pelagian draffe filth He are therefore yet a little farther this your vpstart gloser Puccius He hath prefixed before the 33. chapter of his booke this argument I will shew how the Divines of WitteÌ„â—erge Luthers successorsioin◠〈◊〉 opinion with vs but Beza and the rest of Calvnes complices persist in their headstrong wilfulnesse and corrupt divers textes of Scripture Afterward he breaketh out into your praises and applaudeth your good proceedings in Christian doctrine on this maner Whilest I was compâ—ling this tract I happened â—n the answere of Th. Beza Calvines successour to the Actes of the Conference held in Mountpelier published at Tubinge which Aunswere was printed at Geneva in the yeare of our Lord 1588 wherein I saw how desperately the Calvinists contende with Lutheran Divines both about other opinions and expressely in this touching PredestinatioÌ„ I perceived how miserably they mutinize within themselues who stray and wander without the 〈◊〉 and limits of the Church and succession of the Apostles Howbeit the zeale of truth wherewith I was inflamed caused me to reâ—oice whereas I sawe that the Divines of Wittenberge had laid aside a great parte of Luthers tyrannous crueltie and barbarous absurdity 〈◊〉 this pointe And that THEY CONSENT VVITH VS IN THE SVBSTANCE OF THE THING IT SELFE although they stagger and erre in the interpretatuâ— of the Scriptures and Sacramentes This Puccâ—us reporteth of our good neighbour Divines 〈◊〉 Wittenberge Out vpon this dolefull and lamenâ—table consent out vpon this shamefull â—oint coâ—spiracy Heere they will call heauen and earth to wiâ—nesse that this pertaineth not vnto theÌ„ that theâ— desire is to haue their opinions refuted by vs 〈◊〉 not long since that currish A postata wished for 〈◊〉 Champion on whom he might fasten his holden 〈◊〉 and purchase to himselfe a name by his glorioâ— conflict But let him knowe that no man isâ— mad as to enter combate with a selfe condemne desperate person In vaine he provoketh meâ— name notwithstanding in the meane space know that I haue not beene retchlesâ—e in defenâ— of the truth and arming my hearers against thâ— his doctrine whilest I haue at home ripped his ruderabble of detestable opinioÌ„s And in theâ— Treatise of the Vniversalitie of Redemption that faâ—mous personage D. IAMES KIMâ—DONCE the worthy Governour of our Vnâ—versitâ— whom in honour I heere name hath imployed himselfe debating the maine question resolving it very iudiciously in his publike Lâ—ctures Concerning the rest it were impertineâ— to chew a dry Colewott and harpe daily on one string
published abroad in the Apostles writings the forme and manner of confession of Christ and Christian Religion beeing proportionably applyed to that which GOD had revealed in every age Further that this our custome of teaching which we call Catechisme was practised both in the Primitiue Church and in the Apostles dayes Paule witnesseth Romaines 2. verse 18. where hee tearmeth the Iewes instructed in the lawe from then childehoode and Galat. 6. 6. where he saith let him that is taughte in the vvoorde make him that hath taught him partaker of all his goods Luke also in his 1. Chapter verse 4. That thou mightest acknowledge the certainetie of those thinges vvhereof thou hast beene instructed For as much then as these testimonies are such as deserue to be preferred before all others whereas the Authors of them immediately followed the Apostles times I therefore instaÌ„ce in no one example supposing it to be generally knowne out of the commoÌ„ histories I rather adde this that if the primitiue Chruch being yet in her infancy did with so great coÌ„tancy obserue and retaine this custome forme of instruction established as we see not by the counsel advice of man but the deepe wisedome and provideÌ„ce of God how much more ought we in this doating age of the world in which the church is ready to giue vp the ghost the light therof being extinguished loathsome darkenes more and more ready to overshadow the whole world how much more ought we I say adde vnto the small measure of our diligence in maintaining advaÌ„cing the doctrine of the church rather theÌ„ detract any the smallest portioÌ„ thereof For this is that age of which it is spoken Mat. 24. v. 23. Then if any shal say vnto you Lo here is Christ or there beleeue it not For there shall arise false Christs and false Prophets and shall shew great signes and wonders so that if it were possible they should deceiue the very elect And Paule at large discourseth 1. Tim. 4 2. Tim. 3. Peter also in his 2. Ep. 23. c. of the iniquity danger of these last troublesome time by the illusioÌ„s of the Divel wrought by the hands of those false prophets his supposts proctors Now these predictioÌ„s of the miseries which are to befall these later daies are written revealed vnto vs not only for our coÌ„lolatioÌ„ coÌ„firmatioÌ„ in the truth faith of Christ but to be a spur vnto vs that we coÌ„tinue 〈…〉 and careful to provide such weapon furniture as is requisite to the beating downe and razing to the ground the bulwarkes of all errours For thus beginneth Christ this dolefull prophecy Take heed that â—o man deceiue you Let vs therfore thinke it necessary not only for them to whom is or here after may be committed the charge of preaching teaching in the Church but for every particular man also which desireth to be saued to haue a true concerte and opinion of every point of Christian Religion grounded and deepe rooted in his heart to be fenced and fortified as strongly as by all meanes he may against sectes and heresies that they who haue received commission of governing and teaching in the Church ought with great paine and travell either themselues teach instruct or take care that they who are committed to their cure and charge be taught and instructed in al these vnlesse they had rather as vnfaith full and carelesse stewards and dispensers of the word giue an account of the destruction of their flocke Wherin the entire good affection of your parentes is worthy high commendation in that they haue taken especiall order for your daily instruction in the principles of religion not at home only in their private houses and Churches but abroad also in publike and free schooles For they well perceiue what ignorance then ensued and how wide a gate was then set open vnto the Divell to intrappe all men in these groundes of doctrine when first the custome of the primitiue church in teaching requiring againe the points of Catechisme at the handes of the Catechumeni began to be slacked and in the end finally decaied and in place therof the vaine and childish spectacle of Popish confirmation succeeded They well foresee that as great mischaunces or greater then these are like to betide vs vnlesse God in mercy looke on vs and in time visite vs. Then which danger as nothing can fal out more dreadfull and lamentable to the godly so the godly and religious can inuent no greater ioy and comfort vnto themselues then to be able assuredly to promise vnto themselues that their children childrens children shall long time after their decease enioy that blessed light of the truth which shineth among vs. Wherfore if we be not vtterly bereft of all humane affections and waxe not cruell against those who loue vs rather then theÌ„selues let vs endeuour by all meanes not to frustrate through our retchlesnes this their good hope conceiued and annihilate their earnest harty desires but let vs togither with them present our selues thankfull vnto God who purposing to gather vnto himselfe out of this scoÌ„be of the world an everlasting church by causing the Sun of this Gospell to retire backe and shine in our heaâ—tes hath so chased awaie the cloudes and darkenes of the kingdome of Antichrist that no man vnles wilfully shutting his eies and stopping his eares he resist Gods truth disclosed vnto him cannot but perceiue and cleerly see the diuell vnmasked of those visardes of deceipt errour wherin he vauÌ„ted himselfe blinded the world Which if we shall performe Christ the sonne of God shal coÌ„tinue vnto vs al his benefits in former times and heape daily new blessinges on vs according to his promise To him which Hath that is to him which hath a desire of proceeding iâ— shall be giuen But if we doe otherwise the paines which are threatned in the coÌ„trary doome shal overtake vs From him which hath not shal bee taken away even that he hath The Scriptures themselues and the histories of all times cry and thunder out in our eares Gods iealousie in not being able to endure the contempt of his Gospell revealed Esay complaineth They haue cast of the law of the Lord of hosts and conteÌ„ned the word of the Holy One of Israel Therefore is the wrath of the Lord kindled against his people and he hath stretched out his hand vpon them and hath smitten them And Amos threatneth Beholde the dates come saith the Lord God that I will send a famâ—â—s in the land not a famine of bread nor a thirst for water but of hearing the word of the Lord. And they shal wander from sea to sea and from the North even vnto the East shall they runne to and fro to seeke the worde of the Lord and shall not finde it Behold we see the Israelitish nation which God had enriched with so honorable titles and priviledges and made
produce the opinions of Fathers and the sounder Schoole-meÌ„ who thus interpret the Scripture with vs I should lead you into a large field of discourse Notwithstanding it is not vnfitting my purpose to cite at the least some few of them for confirmation Let vs heere Cyrill thus recoÌ„ciling those words of Christ I pray not for the world with that sayinge of Iohn He is a propitiation for the sinnes of the whole worlde Iohn saith he seemeth to dissent from us Sauiour For our Sauiour heere refuseth to pray for the world but Iohn affirmeth that he is the propitiation and reconciliation not for our sinnes onely but for the sinnes of the whole worlde But the blessed Euangelist S. Iohn because he was a Iewe least the Lord should seeme to be an aduocate with his father for the Iewes onely not for other nations which as soone as they were called obeied of necessirie added for the whole world But the Lord Iesus separating you from them which are none of his saith I pray for them a loue who keepe my sayings and haue takeÌ„ my yoke For whose mediatour and high Priest he is he doth for good cause imparte vnto them alone the benefite of his mediation Hitherto Cyrill Let vs hear Prosper also in this answeare to Vicentius obiections clearly distinguishing on this manner As far forth saith he in his answere to the first obiection as you respect the greatnes and power of the price Or as you respect the our whole cause of mankinde so the bloud of Christ is the redemption of the whole world but they who passe the time of their life heere without faith and without the Sacrament of regeneration they haue no part in this redemption Wheras then in regard of the one whole cause of mankinde truely vndertaken by our Lord Iesus Christ all are well saide to be redeemed yet all are not freed from captiuitie withovt doubt the appropriation of redemption is theirs out of whome the prince of this worlde is cast dislodged and are nowe no longer â—ims of the diuell but meÌ„bers of Christ whose death was not so coÌ„municated vnto all mankind that it should effect the Redemption of these who were not to be regenerated and renewed in the spirit but so as that that which was by one example performed in behalfe of all might by the Sacrament be confirmed in some particulars For the potion of immortalitie being a confect of our infirmitie and Gods truth is of force in it selfe to profite all but if it be not drâ—nke it salueth not The same Prosper making answere to the demaÌ„ds of the FreÌ„ch-meÌ„ in plaine tearms alloweth of this phrase Christ died for the faithfull alone which these men condeÌ„ne as smelling of Turcisme his wordes are these Wheras then our sauiour is rightly said To haue beene crucified for the redeÌ„ption of the whole world in regard of the true and reall taking vnto him mans nature and in regard of the common losse wee sustained in the person of the first man Adam yet he may well be saide to be crucified only for those to whome his death was availeable For the evangelist saieth that Iesus should die for the nation and not for the nation onely but that he should also gather togeather in one the childreÌ„ of God which were scattered Thus far Prosper Gregorie saith The author of life gaue himselfe over vnto death for the life of the Elect. Innocentius 3. who liued a bont the 1200 yeere of our Lord thus writeth The bloud of Christ was shed FOR THE PREDESTINATE ALONE as touching the efficacy therof For the shedding of the righteous bloud for the vnrighteous was of so rich a price that if the whole world would beleeue in their Redeemer the snares of the Deuill should take bold of none Bernard saith Christ according to the fulnes of time indeed died for the wicked but according to Gods decree of Predestination for his brethren and friends Thomas on the 5. of the Apoc. writteh on this maÌ„ner Of the redeÌ„ptioÌ„ purchased by the passioÌ„ of Christ we may speak in a double sence signification either respecting the sufficiency therof so his passioÌ„ redeemed all because as coÌ„cerning himself he deliuered al For his passioÌ„ is sufficient to serue redeeme al yea if there were a thousand worldes as saith Anselme in his 2. booke and 14. Chapter Cur Deus homo c or els we speake therof respecting the efficacy in this sence he redeemed not all by his passion because all cleaue not fast vnto the Redeemer and therefore feele not nor perceiue the virtue of redemption The same authour againe saleth The merite of Christ as concerning the sufficiency thereof equally belongeth vnto all but not concerning the efficacy which happeneth partely by reason of free-wil partly by reason of Gods election by whome the effectes and fruites of Christs merits are mercifully bestowed on some and by the iust iudgment of God are withheld froÌ„ other some Lambard in his third book Distinct 22. ca. Christ offered himselfe vp to God the Trinity for almeÌ„ as touching the sufficieÌ„cie of the price paid but for the elect alone as touching the efficacy because he wrought salvation only for the Predestinate What should I say more where as these present proofes declare sufficiently that this interpretation of holy Scripture is not vpstart or profane but of ancient received in the Church and grounded on evident truth One only place of Peter Galatine a Monke indeed but yet a learned Divine and skilfull in the Hebrew I intend to alleadge that these clamorous punies novices in divinity may better see how that whatsoever is either vnknowne vnto them or standeth not with their monstrous inventions is not presently new-fangled heathenish Thus therefore he wel truely commenteth on these words of Esay My righteous servant shall iustifie many c. Although the passion of Christ ought to bee sufficient to wash away the sins of all men yet it washed not them all away but their sins only who shoulde beleeue in him repeÌ„t For this cause he saith And himselfe bare the sinnes of many Now omitting authorities let vs bring forth the reasons which this vpstart Pelagian progeny by their profane absurd opinion doth especiallie oppose against vs. They labour tooth and naile to prooue that Christ died for all why no man denieth it For this is the voice of Scripture They adde heerevnto that he died for all and everie particular man We deny not simply this their assertion although wee finde not where the scripture speaketh on this maÌ„ner They farther vrge that he died for all and evrâ—e particular both elect and reprobate for Cain David for Iudas and Peter for them which shall bee damned in like sorte as for them which shal be saved without all respect either of their faith or infidelitie This is a hard saying They run on still
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
ioyned with faith of miracles as also faith of miracles hath euer historicall or temporarie faith ioyned with it but not alwaies iustifying faith 13. Faith even in the most godly sorte of men is imperfect in this life and feeble yet whosoever feeleth in his hearte a serious purpose to beleeue and wrastling with doubt he may must surely perswade himselfe that hee hath trewe faith 14. Trewfaith once kindled in the hearte though in some sorte it often faint and be obscured yet it is neuer wholy extinguished 15. But after this life it is changed into a more full and certaine knowledge of God heauenly thinges namely a present feellinge and experience of happinesse with God which knowledge the scripture nameth a knowledge by seeinge face to face 16. Faith which is only historicall causeth desparation and heauinesse of Gods iudgment though accidentally 17 Temporarie faith causeth a certaine ioy but not pacifying our consciences because not proceeding of a true cause and worketh in vs confession and some shew of good workes but only for a time 18 Faith of miracles obtaineth those miracles whereof it is from God 19 Wee obtaine righteousnes before God and participation of Christ and all his benefits onely by that faith which applyeth to euerie particular man the promises of grace 20 True conversion and beginning of new obedience according to al the commandements as it cannot goe before this faith so it cannot but accompanie it OF THE OFFICE AND PERSON OF Christ the onely Mediator Disputed by D. Zach. Vrsine in the Vniversitie of Heidelberge for his degree of Doctorship an 1562. The Proeme WHereas God hath not only appointed in his church a ministerie of his word and coÌ„maÌ„ded approved this vocatioÌ„ to the office of teaching which is practised in the church but also hath coÌ„meÌ„ded this most high daÌ„gerous functioÌ„ of all others that are performed by men to those which haue both the knowledge of heauenlie doctrine and also indifferent abilitie to deliuer the same and by innocencie of life giue vnto the hearers examples of that which they teach and doth by the mouth of S. Paule pronounce them guiltie of others offence which place or consent to them that place in this order men vnfit that is such as by life or evill doctrine giue offence to the church 2 Tim. 5. Lay not thy handes rashly one anie be not partaker of others offences these things I say being so it is without doubt necessary that such as in churches or schooles shall vndertake parte of this labour of teaching bee first heard by such as can iudg of the truth of doctrine and willinglie submit themselues to the triall censure of men I therefore although in coÌ„fidence of mine owne worthinesse I may so little presume to present my selfe to this publique view of learned men and young students that I bring neither learning nor experience nor iudgment nor anie thing at all to plead in my behalfe for the patient presence and attention of the learned besides great trembling and earnest entreatie of Gods assistance and your fauour yet seeing they who haue ben some times coÌ„uersant in scholes should not draw back from triall and seeing it is a part of ingenuity faithful dealing not to conceale eueÌ„ a mans owne weaknes I haue thought it fit both for discharg of my duty my further learning not peremptorily to withstand their commaund whose pleasure it is that I should come into this place But because the custome and purpose of these disputations is to determine vpon some principal pointes of Christianity I haue determined at this time to repeate discusse that argument of scripture which is touching the office and person of one onlie mediatour betweene God and man eveÌ„ Christ Iesus our Lord both because it compriseth a short grounde and summe of Christianity as also because ever our forreine and hom-bread contentions do most concerne this point I purpose therefore after my manner to recite as breifely and plainly as I can the sence and meaning of some propositions togeather which reasons and testimonies taken out of holy scripture 1. Position After man by sin was separated from God the most absolute and perfect a iustice of God would not suffer him to be reconciled vnto God except some b very man borne of that mankind which had sinned yet himselfe free c from al spot of sin had endured sufficient punishment for mans sins and perfourmed the full obedience of Gods law a. Gen. 2. 17. In the daie that thou eatest therof thou shalt die the death Deut. 27. 26. Cursed be he that coÌ„tinueth not in all the wordes of this lawe to doe them Mat. 5. 26. Thou shalt not come out thence till thou hast paide the vtmost farthinge Rom. 8 3. God sending his own sonne coÌ„deÌ„ned sinne in the flesh that we c. b. Rom. 5. 12. 15. As by one man sin entered into the worlde c. Cor. 15. 21. For since by man came death by man also came the resurrectioÌ„ of the dead 1. Tim. 25. Heb. 2. 14. 15. 16. Aug. de verâ— relig That nature was to bee assumed which was to be delivered c. 2. Cor. 5. 21. He made him which knew no sin for vs c. Heb. 7. 26. For such an high Priest it became vs to haue which is holy innocent vndefiled c. II. But the merit of no persoÌ„ which was not God could be equall to the sin of all man-kind much lesse greater then it d. Act. 20. 28. God hath purchased his church with his owne bloud Rom. 18. 3. When it was impossible to the law in as much as it was weake because of the flesh God c. III. Such a person also as had beene only a creature could not haue ben able to endure the weight of Gods anger against the sins of maÌ„kind and to deliver himselfe out of it e. Psal 30. Lord of thou marke what is doâ—e amisse who shall be able to endure it Deut. 4. 24. The Lorde thy God is a consuming fire IV. Moreouer it stood him vpon by his desert intercession to obteine by his power to restore vnto vs that righteousenesse life which we had lost to free vs from sin death to defend saue vs vntill we were perfectly restored f. f. 1. Cor. 15. 21. By man came the resurrection of the dead Ioh. 10. 28. I giue vnto my sheepe eternall life Ioh. 6. 39. 15. 26. Mat. 11. 27. Eph. 4 8. 9. 1â— Heb. 7. 26. 1. Cor 15. 22. 23. V Lastly it is necessarie that all which should bee saued being engraffed into the body of this mediator should be borne caried by him for ever g. g. Eph. 3. 17. That Christ by faith may dwell in our hearts Io. 15. 4. Abide in me Iâ—n you As the braÌ„ch caÌ„not beare fruit in it selfe except it abide in the vine so neither can you except ye abide in me Rom. 8. 9. He that
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.
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