of lews heretiques whereof least any should make doubt I will shew iust proofe by one or two examples out of his commentaries Gen. 1. v. 3. Which alone saith he meaning the creation of the world by the word of God is sufficient to refuâ—e the blasphemie of Servetus Heere the foule-mouthed heast doth barke saying that this was the first beginning of the Word when God commandea that there should be light Whereas much better might be inferred the eternal essence thereof considering that there weâ—e vpon the suddame created by the word of God such things as before were not Where fore the Apostles proofe of Christs Divinity standes with good reason that wheras hee is the Worde of GOD by him were all thinges created Exod. 3. v. 2. Proving that Christ was that Angell of the Lord he wrighteth after this manner The anciens Doctors 〈◊〉 truely thinke that the eternall Son of God was so called in respect of his Mediatorship And shortly after No maruell therefore if the eternall worde of God being one the same in essence and deitie with the father tooke vpon him the name of aâ— angel in regarde of he embassage by him afterward to be vndertake The two oracles of Esaie in the 7. cha and â—4 v. touching the fruit of the virgins woÌ„be called Immanuel in the 9. cap. 6. v. coÌ„cerning a sonne giuen vnto vs he doth so violently extorte from the Iewes so strongly proue theÌ„ to be meant of the onely begotten sonne of God borne of the virgin Marie that no man lightly could haue done it better And where Ieremie in his â—3 ca. 5. v. speaketh of raysinge vp a budde or branch vnto Dauid he vseth these words Here therefore God recallâ—th them vnto the Messias And soone after Without doubt heere the Prophet speaketh of Christ Where also at largelie refuteth the Iewes endeuouring to streame this branch to all the posteritie of Dauid And after against the same Iewes One the same redeemer as called as well the sonne of Dauid as Iehouah How is he called the sonne of Dauid because he was to 〈◊〉 of that liue How then Iehouah Hence trulie is gathered that 〈…〉 there is some thing more excellent the man and he is called Iehouah or the Lord because he is the onely begotten sonne of God one altogeather with the father in nature glorie eternitie Divinitie In the 12 ca. 14. v. of the prophecy of Hose shewing how he is both Iehouah also an angell Christ saith he the eternall wisedome of God did put on the person of a Mediator before he was clothed with our flesh He was therefore even then a Mediator and in that respect also an angell Meane while he was also then Iehouab who is now God manifested in the flesh And afterwards Thus is this place worthie the remembrance to witnesse the Deitie of Christ Vpon the 4. ca. of Micah the 3. v. The Prophet Mâ—cah speaketh of God himselfe not expressely mentioning Christ because he was not as yet manifested in the flesh how be it we know that this was fulfilled in his person that God hath gouerned the worlde subdued vnto himselfe all the nations of the earth we therefore avouch Christ to bee true God because he did not onely minister to his father as Moses or any other of the Prophets but was himselfe also high souereigne of his church in the 7. ver of the same chap. Though Christ was the true seede of Dauid yet was he withall Iehouah likewise that is God reuealed in the flesh In the 1. of Zachar. the 19. v. Wee must remember what I saide before that this cheife aâ—gell was the mediator head of the church But he also is Iehouah because we know that Christ is God manifested in the flesh Zach. 2. v. 8. Hence we geather that Christ is here prâ—figured who is himselfe verie Iehouah but withall the angell messenger of his father in the 10 ver We see therefore that the name of Iehouah is fitted vnto Christ that there is no difference of nature betwixte the father the sonne but that they are to be distinguished onely in person As often therefore as Christ declareth his Diuiâ—itie he taketh vnto himselfe the name of Iehouah But afterwardes he shewed that in himselfe he hath some thinge peculiar and distinct namely this that he is the messenger or Embassadour of his father Zach. 3. ver 3. Now we see that he is termed an Angell who was of â—n named Iehouah For my 〈◊〉 therefore I make no question but that the name as wel of angell as of ehouah should be referred to the person of Christ who is the true onelie God Zach. 11. ver 14. This wee must holde for a principle that Christ from the beginning was the true Iehouah Because therefore the son of God is of the saâ—â— nature with the Father also one God together with him c. with like fidelitie perspicuitie doth he euerie where in his commentaries vpon the new Testament maintaine the eternal Deitie and Coexistence of our sauiour Christ Coloss 2. v. 2. This in the meane time is a memorable place to proue the Deity of Christ and his vnity of essence or nature with the father For having prefaced somewhat touching the knowledge of God hee straight waies applieth it as well to the Sonne as to the Father Whence it followeth that the Sonne is one and the same God with the father See gentle Reader what hee wrighteth vpon those words of the Apostle God was manifested in the flesh After many words So saith he by this one testimonie is the true and catholike faith excellently fenced and fortified against Arrius Marcion Neflorius and Eutyches Ioh. 5. v. 20. Although the Arriaâ—s haue endevoured to shifte this place some there be even at this day which subscribe vnto them here notwithstanding vvee haue a notable testimony of the Divinitie of Christ Act. 7. v 20. So this place yeeldeth apparant proofe of the eternel Deity of Christ vnitie of essence with the Father But in so cleere a case what neede more words A thousande like places are every where obvious in his golden wrightings which may yeeld plentiful matter vnto al posterity to stoppe the beastly barking of these raging dogs But to return to my purpose if Calvin in this coÌ„flict did not make all fiâ—h that came to net but signified that many things approued by auncient Fathers were now too much exposed to cavil of heretiques being otherwise of himselfe a most valiant maintainer of Christs eternal maiesty which preeminence even the slanderous adversary to his griefe must of conscience yeeld vnto him must he therefore be proclaimed an Arrian or patron of Arrians doth he deserue to be so contumeliously distained as if carried headlong with a violent streame of vaine glorious boasting he did of set purpose corrupt the plainest oracles of scripture touching the mystery of the sacred
Of this opening knowledge of God in mākinde there are 3 degrees 1 By Gods workes shining in nature 2 by the word of God delivered to the church 3 by the grace of the holy spirite lightning the mindes of the regenerate through consideration of the workes and word of God 4 For that there is a God these testimonies cōpell all reasonable men though ignoraunt of the doctrine of the church to confesse 1 The most wise order of things in nature 2 The excellencie of the minde of man the knowledge of naturall principles and amongst them of this that there is a God 4 The feares of conscience in the wicked 5 The punishments of sinne in this life 6 The instituting and preservation of Civile order 7 The vertues and singular motions in heroike mindes 8 The significations of future things 9 The destinating and appointment of all thinges vnto certaine ends 10 The order of causes not proceeding to infinitie 5 That there is but one true God besides the testimonies of Gods word these also proue 1 The revealing of one true God only 2 The most high and excellent maiestie perfection and omnipotencie of the true God 3 Because more then one would be either idle or superfluo◠6 Lastly they who doe not oppose themselues against reason confesse that God is a nature spirituall intelligent eternal divers frō al other things incōprehensible in it selfe most perfect immutable of infinite power wisdome goodnes iust chaste true merciful bountifull most free angrie for sinne governing the world 7 But without the light of Gods word men neither vnderstand these things which they confesse of God neither know anie of those things which the voice of heavenly doctrine that is the scripture addeth to this knowledge of God as of the eternal father and son holy Ghost of the creatiō of things sending his son gathering his dispersed church vniversall iudgment eternall life 8 Wherefore the testimonies of God in nature are to be considered but whosoeuer seeke GOD without the doctrin of the church they substitute an idoll in steede of the true God 9 Moreover the true knowledge of God is not to be learned out of the very word of God without the speciall grace of the holy Spirit 10 And in the ende all the knowledge of God which mē haue in this life is but slender and begunne nor shal be perfited but in the celestiall eternitie 11 The eternal Father Son and holy Ghost are three persons 12 Indeed distinct one from an other 13 Equall in all essentiall or naturall properties of the Deitie 14 And of one essence or nature 15 By the divine essence church vnderstādeth that which the eternall father son holy Ghost every of them beeing absolutely considered in himselfe or his owne nature are are called But by this word person they meane that which everie of the three is and is called beeing considered as he is compared with the other or respectiuely or according to the manner of their exillence 16 That the sonne is a divine subsistence or person it is prooved because 1 He is named the proper and only begotten Sonne of GOD that is his naturall Sonne 2 Hee is saide in scripture to haue taken vpon him the nature of man and before that to haue beene the sonne of GOD. 3 He is called the word which by Iohn is described to be a person subsistent and by Salomon wisdome subsistent 4 He is the mediatour betweene God and man who must needs haue beene from all eternitie 5 He is named an Angell even before his incarnation 6 Lastly he is described to be CHRIST borne of the virgin naturall and true God the sonne of God 17 That the holie Ghost also is a subsistence or person subsisting it is plaine 1. Because he appeared in a visible forme 2. Because in scripture hee is called God 3. Because in his name we are baptised 4. Because to him are attributed thinges proper to a person 18 But that these persons are distinct one from an other hereby it is manifest 1. Because the Father Sonne and holy Ghost are also called for reference and respect which they haue one to an other and 2. Because the scripture saith that the Sonne and holy Ghost are not one with the Father nor the holie Ghost with the Sonne 3. Because they are said to be more then one and because properties are attributed to one which agree not to an other 19 The equalitie of godhead in these three persons is prooued by expresse testimonies of scripture by their personall proprieties because not some parte but the whole divine essence is communicated to the Sonne by the Father and to the holy Ghost by the Father and the Sonne 2. By such attributes or proprieties as are common to the divine nature 3. By the workes of GOD and by equalitie of honour due vnto them 20 That they are consubstantiall it is certaine 1 Because they are Iehovah which is one 2 Because they are in scripture described as the true GOD which is onely one 3. Because there is one spirite of the Father and of the Sonne 4. Because the Father communicateth to the Sonne and the holy Ghost and the Sonne to the holie Ghost not an other but his own proper essence and that whole and vndevided 21 The differences of these persons in the Deity are either internall from those operations which they exercise one towardes an other or externall from those operations which they exercise towardes the creatures 22 The internall differences are that the Father is the first person of the Deity neither borne nor proceeding from any other but being of it selfe which from all eternitie begate the sonne and from whom the holy Ghost proceedeth the Son is the second person of the Deity begotten from all eternitie of the Father and from whom the holy Ghost proceedeth the holy Ghost is the thirde person of the Deity proceeding from all eternity from the Father and the sonne 23 These workes vvhich the Deity exerciseth towardes the creatures although they bee common to the three persons yet the order which the three divine persons obserue in performing them make their difference externall as that the Father doth all things of himselfe by the Sonne and holie Ghost the Son holy Ghost not of thēselues but the Sō of the father by the holy ghost and the holy GHOST of the father the Son by himselfe 24 And hence it is that some benefites are properly said to be gifts of the holy ghost nor because the father hath no part in them but because hee bestoweth them vpon vs by the son or the holie ghost as when the son is called the wisedom the word counsellor angell apostle image of the Father power of the father vniting vnto him the humane nature and therefore incarnate and man and mediatour intercessor priest redeemer iustifier shepheard head and king of his
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
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
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
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
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
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
God forgiuenes of their sinnes for that Christs sake whome they beare in their handes which is nought els but the Popish oblation of Christ 4 They of force admit the mangling or abridging one part of the Sacrament For they reteine the foundation on which the Papistes builde this errour For wheras they hold a corporal presence of Christ in with vnder or to the bread they must necessarilie either withholde the cuppe from the Communicantes because in their doctrine and opinion the bloud of CHRIST is in his body or else they must separate CHRISTES bloud from his body then which nothing can be more absurd Wee offend not as they charge vs in the defect but keepe the meane For wee teach the spirituall presence and participation that is to say that all the faithfull which eate and drinke the breade and wine are truelie made partakers of Christ himselfe and al his benefites and so made one with him that they become flesh of his flesh bone of his bones But ther as it hath beene already demonstrated offende as doe the Papists in the excesse Yea but say they these are the errours of the Sacramentaries to say that Obiect 1. The Sacraments are only bare signes and tokens Ans We teach no such doctrine but we teach that the Thinges signified are exhibited and received togither with the Signes although not corporallie yet in such manner as fitteth Sacraments Obiect 2. CHRIST is present onlie according to his working Ans Neyther is this our doctrine but we teach that Christ is present and vnited vnto vs by the holy Ghost howsoever his body be farre remooued and absent from vs in like sorte as he is wholy coÌ„uersant with vs by his ministery although it be otherwise in respect of his other nature Obiect 3. In the Sacrament is only an imaginarie figuratiue and spirituall bodie of CHRIST not an essentiall bodie Aunsw Touching the imaginarie bodie obiected wee neuer made mention thereof but our whole doctrine is concerning the true flesh of CHRIST vvhich is presente vvith vs yea though hee remaine still in heaven Father we say that we receiue the bread and the body but both in their proper manner Ob. 4. The true body of Christ which hung on the crosse and the true bloud which was shed for vs is distributed but spiritually that it is receiued of them only which are worthy CoÌ„municants and the vnworthy receiue nothing but the bare signes to their iudgement and condeÌ„â—ation Ans This obiection is indeed the very doctrine we preach and therfore we grant the whole as being consonant and agreeable with the word of God the nature of the Sacramentes the Analogie of faith and the communion of the faithfull with Christ II. The arguments whereby the Consubstantials labor to 〈◊〉 â—hrow our doctrine touching the Lords Supper togither with their Confutation and Answeres Arg. 1. The words of Christs institution are plaine evident THIS is my bodie THIS is my bloud Auns The words they cite are swords to cut their owne throats For they say that 〈◊〉 vnder or with the bread Christs bodie is reallie receiued whereas Christ saith that the bread it selfe is his bodie Therfore they do the Church a double wrong One in that they thrust on her their owne words insteed of Christs Another in that they think her so blind that shee caÌ„not see the diversity of these two sayings The bread is in the bodie and The bread is the body Moreover they make Christ a lier For they deny that the bread is his body and say that his body is in the bread Let them looke what answere they wil make vnto Christ in the last day of iudgment concerning this despightfull and reproachfull blasphemy The Papists themselues rather reteine Christs words then our Consubstantials For they teach that the bread is so the body of Christ that for sooth it is chaÌ„ged into the body of Christ But these men keepe not the word but follow as they say the sence and meaning Wherefore wee must search diligeÌ„tly whether of vs â—s in the truth Our doctrine shall be proved in the end Repl. In the same place this expositioÌ„ is added which is given for you and which is shed for you Ans 1. Thuâ— to argue is to begge that which is in controversie For they take this as granted that the bread to properly tearmed the body which remaines yet to be proved Ans 2. We answere by retorting the argumeÌ„t thus That which we properlie call the bodie of Christ was given for vs But the bread was not giuen for vs. Ergo c. Auns 3. As the bread is the bodie broken so the breaking of the bread is the breaking of the body But the breaking of the bread is improperly and mysticallie the breaking of the bodie of Christ For the breaking of the body is the crucifying ther of Thâ—refore the bread brokeÌ„ is in a mystical sence the bodie broken Arg. 2. The second argument is drawne from the author Christ himselfe which is true Ans This argument takes that for a grouÌ„d which is in controuersie for they must proue that Christ said his body was in vnder or with the breade Nay one may speake figuratiuely yet plainely to Replie 1. He is omnipotent Ergo he can be everie where yea even in the bread Ans 1. Though he could make two contradictories at once true yet he will not 2. God cannot do thinges contradictorie because he is truth But to will thinges contradictorie is the part of a lier We do not therfore deny the truth and omnipotencie of God but their lyes nay we defeÌ„d it saying that God doth what he speaketh But they oppugne it by teachinge that in God are contrarie willes Repl. 2. Christes bodie hath manie prerogatiues wherby it differeth froÌ„ our bodies as namely that it was born of a virgin walked on the sea was at one time in the graue in bell and in paradise passed through dores shut Auns These examples are partly improper or vnlike partely false Vnlike 1 Because they may also be incident to treatures as walking on the water to Peter passinge through shut doores to spirites 2. Because they imploy a contradiction for when he is said to bee borne of a virgin he is not at the same time said not to bee borne of a Virgin But at once to be finite and infinite implieth acontradiction False 1 For he passed not through closed doores wheras they might yeeld and giue backe to him 2 For neyther did he passe through the dore of the sepulcher wheras that is said to haue ben opened by the Angell 3 For neyther was Christes body at one and the same instante in manie places which they seeme to haue taken from Augustin But he saide that his body was in the graue his soule in hel his Deity everie where Arg. 2. The third argument is taken from the circumstance of time thus No man Speaking seriously speaketh figuratiuely Christ appointing his