Augustine long since and Alipius his companion as Hierome testifieth in his Epistle dated vnto them hath taken much paines and travel in confuting the heresie of the Pelagians and hath written thirty whole bookes distinguished by diverse titles besides certaine Epistles in which of purpose hee beateth downe this Pelagian outrage Prosper reporteth of aboue three hundred who wrote against that heresie Augustine himselfe witnesseth that it was condemned in fiue seuerall Councels in Africke There is a notable tracte of Fulgentius his first booke vnto Monimus extant touching the twofolde predestination of GOD the one of the good vnto glorye the other of the evill vnto punishmente Maxentius also hath certaine shorte Theses directed against these Pelegianst and that golden booke of Luther of MANS SLAVISH WIL against that halfe-Pelagian declamation of Erasmus is every where common and obvious Lastly there are diverse sound disputations of BRENTIVS HESHVSIVS SCHNEPFFIVS and especially HEREBRAND touching this matter And doeth the cursed Apostata looke then that some one of vs should stoppe his blasphemous mouâ—h Let him over-read these and refute them or if he be not able so to doe henceforth let him surcease his profaning Gods truth The truth of Scripture shall stand invincible against this barking dogge and the very gates of hell it selfe which teacheth of redemption by Christ Hee that beleeveth in the Son hath everlasting life and hee that beleeueth not the Son shall not see life but the wrath of God abideth ô 〈◊〉 abideth it abideth on him Of PredestinatioÌ„ grace He hath chosen vs in Christ before the fouÌ„dations of the world WhoÌ„ heâ— hath Predestined theÌ„ also he called Yet the children were borne it was said The older shal serue the younger As it is written I haue Loved Iacob and haue hated Esau Therefore he hath mercy on whom he will 〈◊〉 whom he will he hardeneth The Election hath obteined it and the rest haue beene hardened Of faith al Men haue not Faith Vnto You it is giveÌ„ for Christ that not only yea should Beleeue in him but also suffer for his sake It is God which workâ— bin you both the 〈◊〉 and the deed And as Many is were Ordeined vnto eternall life Beleeued Of Perseverance The fouÌ„dation o God remaineth Sure and hath this seale The Lord knoweth who 〈◊〉 his I giue vnto my sheepe eternâ—â— life Eternall saith Christ not for three daies and they shall Never Perish neithâ— shal any man plucke theÌ„ 〈◊〉 of mine hand I haue praied for thee that thy Faith Faile Not. False Prophets shall shew great signes and wonderâ— so that if it were possible they should deceiue the very elect I give thee thankes O Father Lord of heaven and earth because thou hast hid these things from the 〈◊〉 and men of vndâ—rstanding and hast opened them vnto babes It is so O Father because thy good pleasure was such Let them who carry themselues as 〈◊〉 as heauen learne first to adore and bow the knees of their heartes at these and such like mysteries of Gods truth ere they peise them after the light phantasies of their owne braine Here I had purposed to haue declared in briefe what a variable inconstant Proteus they imagine God to bee what a newe stampe of Diuinitis they haue coined what principles of religion they in ringe what scriptures they scoffingly shift and shake of But I haue not the leasure of performing thus much yet can I not but briefely insert one example at least amongst many of the desperate boldnes of this impudent man Whereas Luke saith of the Antioclnans Paules hearers And they Beleeued As Many as were Ordeined vnto eternall life he manifestly setteth downe who they were and why they beleeued the Gospell to wit They who were predestinate and ordeined by God in Christ before the foundation of the worlde vnto faith repentance life eternall Herein there is a ioynt consent of all the true professouâ—es of Christian religion Chrysostome saith They beleeued who were before Ordained that is before Appointed by God But heare what this newe Prophet saith They beleeued saith he who were ordained vnto eternall life that is as many as followed and traced the order prescribed by God were to be saued by him or as imbraced Gods ordination â—bâ—ied him swarued not froÌ„ this his ordination is others were preserued vnto life eternall Who ever sawe a more shamelesse man Let him shew vs in scripture that which he vaunâ—eth of his order let him proue vnto vs that to be ordeined vnto life eternall is equiualeÌ„t al one with that to follow Gods prescribed order First therefore of this forgeue he can pretend no colourable shew out of scripture Next the vniuersall consent of all Interpreters both olde newe convinceth him Thirdly Luther himselfe vnmasketh his impudent face in his mother-tounge Translation Fourthly the Scripture crieth out vnto vs telleth vs that they which beleeue are said to be ordeined vnto life eternall in Christ not for obseruing Gods order that is to say the meanes directing vs vnto life but for the eternall decree alone of God I meane the predestination of the Elect vnto saluation and that they are not now ordeined of themselues but were from euerlasting preordeined of God so that this Gods ordination is precedent vnto faith and the other subordinate meanes of saluation both in respect of time and in that it is their cause and they are the effects of this cause For so the Apostle teâ—cheth Ephes 1. And Rom. 8. Whome he knewe before those he predestinate he meaneth God And in an other place God hath not appointed vs vnto wrath but to obtainâ— saluation c. Fifthly they were ordeined vnto life eternall as vnto their end Now the ordination of man vnto his end issueth from God the creator not from himselfe the creature Sixtly Paccius himselfe saith that this order which man ensueth as prescribed by God is to beleeue the Gospell and so to be saued But if so then through this forgerie the sence of this place shall be on this manner As many as were ordeined beleeued that is forsooth as many as beleeued beeleeued Then which iteration nothing can be devised more absurde and foolish To conclude let vs graunte winke at the glosse and let him tel vs why according to this opinion some were ordeined that is some followed Gods order and good motions other some followed it not For this they did either of themselues or through the assistance of Gods speciall grace If of themselues then hence forth let him not deny the name of a Pelagian If of God then remaineth there yet an other question to wit why God gaue grace vnto some and not vnto other some and escape he cannot but that he must either tye grace vnto mans will as did Pelagius or confesse Gods speciall ordination which is the truth wee labour for AN ORATION OF D. ZACHARY
a rule by which we must interpret an other so the doctrine of iustification pertaineth to this because in the Lords Supper must no other righteousenesse be sought then by the bloud of Christ Obiect Wee must not sette downe the manner howe Ans Here is a double errour 1. When they say we must not define or set downe the manner and so they contradict scripture which defineth it teacheth vs that it is spirituall that the vnion with Christ is made in faith by the holy Ghost 2. Themselues set downe the manner as appeareth manyfestely by their wrightings Obiect 7. It is trewe that Durandus sayth Wee heare the wordes perceaue the motion beleeue the presence and knowe not the manner Ans 2. This neither helpeth you nor hurteth vs because Durandus was a Papist Aunsw Wee may graunt this saying so it bee rightly vnderstoode VVee heare the worde this is my bodie not that in the breade wee doe with our mouthes feede on the bodie of Christ We perceiue the motion that is that the breade entereth into our mouth not the body of Christ We know not the manner that is perfectly namely how the holy Ghost is everie where all in Christ and in all the god he and how he doth vnite vs in Christ We beleeue the presence but such a presence as is the eating and as is the vnion of the members and the head Ob. 8. This 〈…〉 that the bodie and bloud of Christ is given vnto 〈◊〉 cruelie substantiallie and 〈…〉 Ans We grant that wee eate the true bodie of 〈◊〉 then the whole disputation is to no purpose 1 Because they coufesse that we are made partakers of the true bodie of Christ and that we 〈◊〉 of the manner which also we grant 2 Because the reasons oâ— refutations which they bring are or no moment 4 ARGVMENTS WHEREBY IT IS proved that the bodie of Christ is present neither IN nor VNDER nor TO the bread of the Lords supper nor is corporally eaten IN it VNDER it WITH it c. 1. BEcause he tooke on him very nature of maÌ„ Besides we cannot eate him otherwise then did his disciples in the first supper 2 Hee did truely ascende from earth into heaven 3 Such is the eating of him as is his aboad with vs 4 Al the godlie of the Old and new Testament haue the same aboad with Christ 5 Christ alone can offer himselfe to his Father Nowe in the vse of the Lordes supper wee must needs craue of God remission of sins If therefore he be present with the bread wee must desire this of him so we offer bread In the new testameÌ„t it is not lawful to direct our praiers to any one certaine place 6 Those good gifts which are promised only to the godly are spiritual To these and others aboue cited may be added the consent of Fathers as Ambrose Athanasius Augustine Basill Baâ—e Bertraâ—s Chrysostome Clemens Alexandrâ—â—â— the Nicene Counsell Cyprian Cyrill Dionysius Gelasius Gregorie the Greate Gregorie Nazâ—â—zen He sâ—chius Hierom Hilarie Irenaeus Iustin Leo Macarius Origâ—n Procoplus Gaza Tertullian Theodoret c 5. Arguments whereby the opinion of the Vbiquitaries is refeâ—â—ed and the truth of the right doctrine confirmed Arg. The Marcionâ—â—es and Manichees fained that Christ had no true solid humane bodie but onlie an imaginarie or seeming bodie so that he did only seeme to haue flesh bones whereas indeed he had none And that the verie incarnation and al motions and operations of Christ did only appeare in shew wheras indeed there was no such thing But this opinion of Vbiquitie and real communication of proprieties revoketh from hell that phantastique dotage of Marcion and Manes Wherefore this also as the Manâ—cheaâ— heresie is to be condemned banished from Gods Church vnto the very deepest pit of hell The Minor is thus proued The Vbiquitaries beleeue and teach that all properties of the Deity were at the instant of conception really transfused from the Deity of the Worde into the humane nature assumed by Christ Hence follow these absurdities 1 Christ shall not be truelie borne of the Virgin if according to the nature of his humanity hee were truely essentiallie without his mothers wombe before he were borne and after his birth were according to his humane nature as truely and substantiallie in his mothers wombe as before 2 In his humane nature Christ was not truly weak and subiect to passions if then also he were partaker of divine maiestie and omnipotencie 3 He was not truely dead if in the verie instant of death both in soule and bodie he were essentially everie where present with his Deity For his soule everie-where-present with his everie-where-present bodie could not reallie bee separated by distance of place and therefore his body could not die but imaginarily 4 He did not truelie ascend into heaveÌ„ but we must say it was onlie an imaginarie and phantastique shew if in bodie he were there substaÌ„tially before he ascended thither after he ascended nevertheles he remaine in the earth nay in the very bodies of the faithfull by substantiall presence of the same bodie as truely as before if these things did indeed so fall out it will follow that the same bodie of Christ was at once weake and yet omnipotent base and glorious able to suffer and vnable dead and living limited and vnlimited which to saie were blasphemie To avoide these prodigious and impious absurdities they tell vs that Ob. Christ in respect of his bodie was in deed limited weake passible mortall in the time of his humiliation because he did empty himselfe would not before his resurrection shew forth that maiestie which hee imparted to his bodie Ans They doe ill to interpret this emptying of concealing all his glorie and maiestie for the time wherein he tooke our nature vpon him whereas indeed it is to be vnderstood of the divine nature of the worde as it vouchsafed to take vpon it the shape of a servant that is the Masse of our nature and would become man Besides it would followe that Christ did even then shew forth the power maiestie communicated to his flesh when he was truely subiect to infirmitie and circumscribed by his body as which weeping he raized Lazarus and beeing taken by the Iewes healed Malchus which was wounded by Peter But what is it to fetch backe the Marcionites from hell or in the greatest mystery of religion to speak blasphemie if this be not Argum. 2 This is the blasphemie of Samosâ—teâ—â—â— Airtus and the late Antitrinitaries that the man Christ is not properlie and naturally God but only by accidentall participation of the Divine proprieties maiestie honor power and vertue In like manner conceaue the Vbiquitaries of the deitie of the man Châ—ist deâ—ining the personal vnion by this only coÌ„municating of proprieties wherby the flesh of Christ is made omnipotent present in every place So that the same man is and is called God not because properly
CommunioÌ„ is an vnion with Christ and an enioying of all his benefites by faith To this belongeth the similitude of the Body and the Members of the Vine the Branches which hath no reference to any corporall eating This communion both was is common to all the godly from the beginning of the world to the end therof But they could not eate it bodily That wee may growe in him of whome the whole body is coupled He that cleaueth to the Lord is one spirit with him And wee are all baptised by one Spirit into one bodie But this wee knowe that wee dwell in him and he in vs in that he hath given vs of his Spirite This vnion then is that communion which is by the holy Ghost and therefore spirituall For breade caÌ„not be this communion but only by a figuratiue speech called Metonymie 2 GVILTY OF THE BODY He that is guiltie of the body of Christ eateth it They that receiue veworthily are guiltie of the body of Christ Therefore they eate it corporally For spiritually they can not for if they should so care they were not guiltie Ans I doe deny the Maior For he is guilty of the bodie of Christ who by his sins crucifieth it and despiseth the benefite of Christ Now vnto this guâ—lte there is no neede of anie bodily eating but not to receiue Christ by faith when he is offered vnto vs. So the iniurie offered vnto the Arke is said to be offered vnto the Lord. 3 Nor discerning the bodie of the Lord. They that discerne not the bodie of the Lorde eat it The guiltie discerne it not Therefore they eate it Ans We grant if the Maior be taken sacrameÌ„tally viz. of that bread which is named Christs bodie it is true if properly it is false For not to discernâ— is not to yeeld honor therevnto due to contemne him and not to receiueth thing signified So Heb. 10. ver 29 they are said to treade vnder feete the Son of God and to account the bloud of the covenant an vnholy thing which contemne him Arg. 5. Drawne from the testimonies of the Fathers and godlie antiquitie in the vncorrupt Church Ans The sayings of the Fathers are to be taken Sacrament allie or of the spirituall Communion They saie often that the bodie and bloud of our Lord is giuen vnto vs with the bread wine If theÌ„ they allowe of Corporall presence they allowe also of the Papistes Concomitancie or the separation of the blouds from the bodie 1. Augustine saith Thou receiuest that in the bread which hange on the Crosse that in the cuppe which waâ—shed from Christ his side Ans In the bread as in a signe that is togither with the Signe thou receivest the thing signified WheÌ„ we receiue the bread we are sure that we haue Christ 2 Cyrillon Iohn saith By a naturall participatioÌ„ 〈…〉 spiritually but also corporally not only according to the spirite but also according to the flesh corporally and essentiallie Auns Cyrill speaketh not of the manner of eating but of the thing eaten he sheweth that we are made partakers not only of the spirit but also of the humane nature of Christ Now he meaneth the spirituall communion 1 Vpon it he citeth the places of Ioh 6. 54. 1. Cor. 6. 15. where there is no mention made of any corporall eating 2 He speaketh of the presence of Christ not in the bread but in vs. 3 He proveth this abiding of Christ by the vse of the supper not by the corporall eating of it 4 He so describeth it as that he faith it shall endure in the life eternall 5 He speaketh of that CoÌ„munion which is proper to the Saints now that is spirituall For else it should also happen to the wicked III. The Shiftes of thâ— Consubstantials in eluding some not al for there are more obiected against thâ—â—â— of â—ur obiections 1 We doe not meane say they a naturall and 〈◊〉 eating Ans We obiect not this against them but only we aske whether Christ be eateÌ„ bodilie either after a grosse or subâ—â—e manner How so ever they answere there is too much idolatrie in their opinion For Christ refuting the Capernaites distinguisheth not the eating of himselfe into a grosse subtile manner but he simply saith that his body cannot be taken with a bodily mouth For hee saith that he shall ascend and that the words which he speaketh are spirit and life Ob. 2. We mainetaine not the vbiquitie For thereof is not one word mentioned Ans Here is to be noted the disagreement of ouâ— adversaries about Vbiquitie Neither is there one word mentioned to this purpose that the body of Christ is at once in many places For it is a properly belonging only to his divine nature to be 〈◊〉 once in many places Moreouer vpon this opinioÌ„ of theirs followeth the Vbiquitie for hee which at once is all in divers places must needs be infinite therefore necessarilie everie where Ob 3. We doe not destroy the article of Christs ascension Aunsw But they stumble at it For whilest they avouch that as often as the Lordes Supper is celebrated CHRIST is eaten corporally they must needes say that hee remayneth invisibly vpon earth whereas indeede hee is saide to haue left the worlde to haue ascended from an inferior to a superiour place there to remaine in heaven vntill he come to iudgment or that he descendeth from heauen as often as the Lordes supper is celebrated This is allready refuted How then is he in the breade Obiect 4. Wee take not awaie the doctrine of the proprieties of his humane nature Ans Yes quite awaie For they will haue his humane nature to be such as is neither seene felt nor circumscribed Repl. But Christ layde a side these infirmities and reserued his naturall proprieties Ans Nay these are his naturall proprieties which being taken awaie the truth of his humane nature is also taken awaye Augustine take away the space dimension of bodies and they wil be no where Obiect 5. We do not abolish the doctrine of communicating proprieties Aunsw Yes they doe For they applie the properties of the divine nature which are attributed to the whole person in coÌ„crete vnto both natures I will be with you vnto the end of the worlde this they take as spokeÌ„ of both natures Which is as much as if saying Christ was circuÌ„cised I should thus vnderstand it Christ was circumcised both in his godhead and also in the flesh Repli This onelie wee adde that those articles concerne not this place Ans By this reason all sectes might shift of all testimonies of scripture But by their leaue they concerne this place for two reasons 1 Because They are wrighten of the body of Christ But the body of Christ concerneth the Lordes supper Ergo these articles also concerne this place For they teach vs how Christes body is to be eaten 2. Because no one article of faith is contrarie to an other but everie one is
vs yet let GODS preceptes prevaile more with vs which commaunde vs research the Scriptures to giue attendance to reading to divide the worde aright c. Nowe whereas no man can without schoole learning and exercise either himselfe perceiue and discerne aright or expound and impart vnto others in any good order and perspicuity who is so purblinde that hee seeth not the neere affinity wherwith the study of Religion piety is linked with schoole learning Let vs therefore esteeme that to bee the exercise of greatest weight momeÌ„t in scholes which is a worke of greatest importaÌ„ce in the world with out long coÌ„tinual schole-exercise caÌ„not be performed by vs I mean the vnderstaÌ„ding expouÌ„ding of the writings of the Prophets Apostles And whereas we haue opportunity offered vs of searching out sitting the truth of doctrine in greater measure then other Countries and people of a truth if wee faile to vse the same wee giue the vvorld occasion to suspect our cold zeale in Religion our punishments for this our negligence and ignorance shall be the greater For God hath giuen vnto scholers especially the charge and care of preserving and advauncing this his trueth not for our owne sakes only but for the good of others also For other men with good reason expect instruction in the Scriptures and the interpretation of the word at their mouthes who for their learning are able to vnderstande diverse tongues and search the course of doctrine Whereas then â—eligion and Christianity is to be taught in schooles that children may wel conceiue it Catechisme is especially necessary For neither can this age learne any thing except it be taught 〈◊〉 briefe neither caÌ„ either the teachers or the learners handle aright and in good order the parts of any science whereof both of them haue not digested in minde some rude summe Both these are the cause why so often in Scriptures we read short briefes of Religion repeated as Repent and beleeue the Gospell He which beleeueth and is baptised shal be saued Fight a good fight keepe the faith and a good conscience c. And wheras it is said Col. 3 16. Let the word of God dwel in you plenteously in all wisdome the Apostles meaning is that wee must vse explications interpretations such as are sutable with the sentences and doctrine of the Prophets Apostles Neither is Catechisme any other theÌ„ a summary declaration of such sentences of Scripture Now whereas this litle examen we intende to propose vnto you is such and the Author thereof hath faithfully and with great dexterity comprised the chiefe grounds of Christianity in proper plaine tearmes it seemeth that it would bee very beneficial that in other churches ther should the like forme of Catechisme be extant prepare your selues to the speedy learning thereof suppose that these our simple writings are the swadling clouts wherein Christ as it were swathed will be found of vs. You see how many vrgent causes they are which they commend vnto you which they earnestly exhort you to embrace which I beseech you to carry in minde memory as they haue bin set downe vnto you The coÌ„mandement of God your own salvation your duty which you owe to posterity the good example of a reformed church your maner of life your age or years your friends desires hopes the imminent dangerous times the rewardes punishments we are to looke for at Gods hands But as our admonitions exhortations are necessary so without the secret motioÌ„ working of the holy spirit we know they litle availe Let vs therefore turne our selues looke towards God giue him harty thanks for this his inestimable benefite that it was his good pleasure to bring vs into the worlde in this sun-shine of the gospel let vs begge and craue to be taught governed by him OF THE INCARNATION OF THE WORD A confession made by the fathers of the Church of Antioch against Paulus Samosatenus Taken out of the Actes of the first Ephesâ—e Counâ—â—lâ— WE confesse that our Lord Iesus Christ begotten of his Father before all worldes but in the latter times conceiued by the holy Ghost of the virgin Mary according to the flesh is but one person of the godhead humane flesh subsisting Perfect God perfect man perfect God euen with the flesh but not accordinge to the flesh perfect man euen with the godhead but not according to the Godhead Wholy to be worshâ—pped euen with the flesh but not according to the flesh wholy worshiping even with the godâ—ead but not according to the godhead 〈…〉 euen with the bodie but not according to the body Wholy formed or endued with shape fashion euen with the divinity or godhead but not according to the Diuinitie or godhead Wholy coessenciall that is of oâ—e and the selfe same nature togeather with God even with the bodie but not according to the body as likewise he is not coessential to men according to his godhead but being in his godhead he is coesseÌ„tial to vs according to the 〈◊〉 For when we say that he is consubstantial or of the same nature togeather with the father according to the spirite we say not that he is conâ—ubstantial with men according to the same spirite And contrariewise when we preaâ—h that after the flesh he is coÌ„substantial to men we do not preach that according to the flesh he is coessential with god for like as he is not coesseÌ„tial with vs after the spirite for so he is coessential with God euen so is he not according to the flesh coessential to God but consubstantial with vs. But 〈◊〉 pronounce these thinges to be different and 〈◊〉 betweene themselues not to deuide that oâ—e vndeuided person but to shew a distinction betweene nature and properties of the word and the flesh which can neuer be confounded so we professe and reverence that vnitie which causeth this indiuisible vnion and composition Vigilius in his 4. booke against Eâ—â—tyches If the worde and flesh bee of one nature how commeth it to passe that the worde being every where the flesh also is not founde every where for what time it was heere on earth it was not then in heauen and now because it is in heaven even therefore it is not in earth so sure wee are that it is not in earth that even according to the flesh we verily expect that Christ shall come from heaveÌ„ whom according to the word we beleeue to be with vs alwaies here on earth Wherfore as your selues confesse either the word togither with the flesh is contained in some place or else the flesh togither with the word is in every place for one nature is not in it selfe capable of contrarieties But these two differ very far to bee contained in some place to be in every place and because the word is every where the flesh is not every where it appeareth that
not good Eze. 29. Nebuchadnezer my servant caused his armie to serue a great servitude against Cyrus Ezech. 36. And I will giue you a new hearte put a new spirite in the middest of you and I will take awaie this stonie heart from your flesh Compare the 17 of Sirach Ier. 13. Ezech. 58 I will lead thee about put a bridle in thy mouth bring thee forth At that day shall many thinges come to thy minde thou shalt thinke evill thoughtes shalt say I will goe vp to the land c. Compare this with Esai 10. Dan. 4 Hee worketh according to his will both in the armies of heauen also in the habitations of the earth and there is none can staine his hande or say vnto him whiâ—â— hast thou done this Amos 3. There is no evill in the citie which the Lord hath not done which is spoken of the evill of punishment though often times it fall out by accident that there be also an evill of offence which God suffereth to concur Micah 4. Manie nations are gathered togeather but they know not the thoughtes of the Lord. Mat. 7. A good tree cannot bringe forth evill fruit in the same chapter they which are built vpon a rocke shall not fal Read Melancthons commentarie vpon that place Luc. 10. One sparrow falleth not to the ground Math. 11. I thanke thee father for that thou haste hidden these thinges from the wise Mat. 13. To you it is given to know but vnto others it is not given Mat. 16. every where in the Evangelists That Christ ought to goe to Hierusalem and suffer many things Mat. 18. It is necessary that offences should come Mat 20. Is it not lawfull for me to doe with mine owne what I will Many are called but few bee chosen Mat. 24. All thinges must come to passe And in the same place It is not possible that the elect should â—rre finally Ioh. 6. Whatsoever my father hath given mee shall come vnto me and him that commeth to me I vvil not cast forth And No man can come vnto me except the father draw him And This is the will of my father that of al whatsoever he hath given me I should loose nothing Ioh. 10. Other sheepe also I haue which I must bring vnto my flocke And My sheepe no man taketh out of my hand Ioh. 11. Caiphas wheÌ„ he was high Priest did prophecy Ioh. 12. Therefore they coulde not beleeue because he had blinded their eies Ioh. 13. I knowe them whoÌ„ I haue chosen Ioh. 14. Which spirit the world cannot receiue Ioh. 15. You haue not chosen me but I you Act. 1. The prophecies concerning Iudas ought to haue beene fulfilled Act. 2. Him haue yee taken by the hands of the wicked being delivered by the determinate counsell and foreknowledge of God and haue crucified slaine Act. 3. Through ignorance yee did it but God so fulfilled the things which he had foretolde Act. 4. They came togither to doe whatsoever thy hand and counsell had before decreed to be done Act. 13. They beleeved as manie as were ordained to eternal life Act. 17. He giveth life motion vnto all things And In him we liue mooue and haue our being Rom. 1. God delivered them over to a reprobrate minde Rom 8 All thinges worke for the good of those that loue God Rom. He hath mercie on whom he will and hardeneth whom he will Reade Paâ—â—s whole disputation Rom. 11. Election prevailed the rest are hardned And The graces of God are without repentance 1. Cor. 4. What hast thou that thou hast not received Eph. 1. He hath chosen vs in himselfe before the creatioÌ„ of the world that we mâ—y be 〈◊〉 And Predestinated according to his purpose who doth 〈◊〉 the counsell of his owne will Read the chapter it selfe Phil. 1. It is God which worketh in vs both to will and to perfourme of his meere good will 2. Thes 2. Hâ—e câ—t strong errors amongst them Pervse the plac 2. Tim 2 The foundation of the Lorde standeth sure 1 Ioh. 2. They went out from amongest vs but were not of vs. 1. Ioh. 4. Herein appeareth his loue in that he loved vs first Revel 17. God wil put into their heartes to do his will But I haue alâ—eadged too many places purposing to touch onely a fâ—w for you may of your selfe finde out infinit such lâ—ke places of scriptuâ—e Herevnto may be added certaine arguments which no man shall ever be able to refâ—â—â— Gods omnipotencie suffereth nothing to bâ—e done which he doth not either simply or â—â—son sort will For looke what simplie he will not â—hat by no meanes can be done His infinite wisedome doth not sufferâ—◠〈◊〉 thinge in the world to be done without his advice and counsâ—ll Whilest he willeth the end which is 〈◊〉 his purpose most excellent he also willeth 〈◊〉 meanes leading to these ends at the least in some respect but not as they are sinnes All thinges in the worlde which are good and positiue haue their being from him and are ruled by his prouidence And therfore al motiues or motions tending to any end as they are motins be ruled and directed by God The counsels of God depend not on the works of creatures but contrarywise the actions motions of creatures depende vpon the counsell of God His foreknowledge even of thinges most mutable is immutable Wherefore it dependeth vpon a cause immutable that is vpon his owne eternal decree All this confirmes a providence vniversall over all things particular As much may be said for Gods eternal and immutable Election There can be no good at al in any thing which God from all eternity hath not decreed to effect or bring to passe Those whom once he loveth he loveth from al eternity and for all eternity we cannot therefore be assured of the present grace of God towarde vs excepte wee bee also assured of his eternall grace and loue vnlesse we wil imagine God to be mutable We must beleeue eternal life Our hope must be certaine Wee must pray for eternall salvation without condition or doubt Christs intercession for the elect is ever sure These amongst a great many others contente me perhaps you Now therfore after al this let vs heare what it is that you obiect First say you this doctrine carrieth men away from Gods revealed will vnto his secret will from the word to impressions or perswasions wroughte by faith before credit or beliefe be given to the word heard What is this If you haue at any time seene this wrighten in our doctrine why doe you not produce or note the places If you thinke it a consequent therevpon why doe you not frame your argumente and drawe your consequence what kind of Logique is this or of whom did you learne it to raile deadly and damnably against innocentes without any shew of proofe but if you caÌ„ neither shew where we haue wrighten it
nor by good apparent coÌ„sequence force our doctrine to it as out of doubt you caÌ„not why then doe you so shamefully slander vs we never so much as thought of any such matter Nay all that we haue hitherto taught is quit coÌ„trary They which perswade you others such thinges of vs they lie as wickedly as impudeÌ„tly as the divel Away then with these monstrous forgeries It is good Sir the expresse worde of God that they which with an earnest and thankefull mind in trew repentance embrace the benefit of Christ offered in the Gospell should certainly perswade themselues that they are in fauour with God through Christ and mâ—st assured heirs of 〈◊〉 life and that not for workes eyther don by themselues or fore seene by God that by the meete and free mercie of God wherby he hath vouchsafed from all eternitie to make choise of them before others which except he had don they had surely perished in the blindnesse and impietie with others Wee make the worde of God the maior of our syllogisme the testimonie of conscience that we beleeue and repent the minor in this manner He that beleeueth in the sonne hath eternall life But I beleeue in the sonne hence wee draw this conclusion which was in question Ergo I haue eternall life Now I pray tell me is this to lead you from the worde or to iudge of the grace of God and our saluation otherwise then out of the worde Truely if your selfe will iudge otherwise you shall perish everlastingely You adde farther that we wrest and corrupt the text of Paule and search too curiouslie into the secrets of God And yet you neither do nor can aleadge any example but in steed of proofes you pester vs with a feâ—w scurrile declamatorie termes If we did moue such questions whie God hath rather chosen one man then another Peter then Iuâ—as to eternall life whether others be also elected What is the nomber of the elect c. Then had you 〈◊〉 son to revile vs. For these are that vnsearchable depth wherof Paul speaketh and the knowledge of them is no way necessarie to our saluatioÌ„ 〈◊〉 the cheife cause of our salvation is Gods free election that this election is sure and immurable that it is made known vnto vs by such effects as we find in our selues naÌ„ely stirred vp by faith repentance and hearing the worde of God these are things whereof God would not haue vs ignorant but hath in his worde a thousand times repeated for his glory and out comfort Wherfore your acclamations concerne vs nothing howsoever you please your selfe in them Secondly you cannot abstaine from the stale drie drosâ—e of the Manichees and Stoickes for want of better weapons to offend vs. We for our parts detest that dotage of the Stoickes touching necessitie inhaerent in things themselues which shoulde binde and subiect to it selfe God and all thinges besides Contrariwise we maintaine that God is the most free and chiefe ruler of al things which doth al things according to his good pleasure whose haÌ„d no man can withdraw which is eternall immutable ever the same Why doe you vnder the name of fatal lawes deride his most excellent wise free and immutable decree A man might well laugh at the folly of these toyes but for that blasphemous impiety which you adde that no Christian can endure to laugh at but rather be vehemently therewithall offended Doe you thinke it absurd that al things which are and ever shal be were before the fal known vnto God by him decreed Then belike you laugh at Paule saying that before the foundation of the world grace was given vs in Christ and at Saint Iames saying that Gods 〈◊〉 are knowne vnto him from the beginning that is fromal eternitie But is it possible that you hauing ben so long conuersant in Philosophie Diuinitie should in your phansie frame vnto vs a mutable God Truelie if you speake seriousely I except against your wisedome if you iest frendly I must preiudice your modesty Do you think that God was mutable in threatning but spâ—ring the Ninevites He had determined to spare them as well before as after his threats But you will say why then did he threaten them for this verie cause that by threatning he might conuerte and hauing converted might saue them Therefore God was not diuerse or altered his purposeâ— for even when he threatned theÌ„ he vnderstood this condition except they repented and this repeÌ„taÌ„ce he did before all eternitie purpose by threatning to worke in their mindes Besides you obiect vnto vs a greivouse crime in saying we ouerthrowe take away Disciplieâ— prayer magistrates and lawes Not to fast I pray for breaking your shinnes If whatsoeuer God hath decreed shal com to passe as without doubt immutablie and necessarily it must discipline say you praier magistrates and lawes are to no purpose it were trew if he had decreed without theÌ„ that his decrees should come to passe But if by these meanes he would saue some restraine others and make a thirde sorte inexcusable and hath therefore commaunded to vse them that by this commaundement he might the rather mooue vs to make vse of theÌ„ and by this meanes attaine the good he hath decreed vnto vs then who aâ— you that presume to be a reformer of gods counsels and mutter that he hath decreed ordained and commanded things vaine and to no purpurpose God hath decreed to make daâ—e to morrow vvill you therefore conclude that the sunne riseth in vaine Because God every yeare bringeth corne from out the earth will you therefore conclude that the benefit of heaven and husbandrie might be taken away what schoole ever taught you fâ—om admitting the first cause to conclude a remoue of second causes when God decreed the end he likewise ordained decreed means vnto that end gaue vs charge to vse theÌ„ if we vse theÌ„ it is at his pleasure if not by his iudgement our fault it is at our owne perill Your obiectioÌ„ of Manichae in blasphemy toucheth not vs but S. Paul one vnspotted with that heresie All are created good by one good God by his most iust permissioÌ„ they fell corrupting turning away themselues from God Out of this perished heape he elected reprobated froÌ„ all eternity whom he woulde Manes acknowledgeth none of all this It is therefore a damnable slaunder to say that GOD did reprobate any contrarie to those sayings GOD will not the death anie but that all men shoulde bee saued Hee would not that any shoulde perish but all bee saved in respect of his goodnesse and lâ—ue towardes his creatures which will not suffer him to reioice in the destruction of his handy-vvoorke as may appeare by commanding calling and inviting to repentance although the force and efficacy hereof prevaile not in all For in his word he hath ofteÌ„ said that he reioiceth in no maÌ„s death as it is death destruction and torment
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
the true reall and spirituall communion of the bodie it selfe of Christ 10 The lawfull vse of the Lords supper is when the faithfull obserue this rite instituted by Christ in remēbrance of him that is to stir vp their faith and thankefulnesse 11 As in this vse the body of Christ is eaten sacramentally and really so without this vse as by infidels and hypocrites it is indeede eaten Sacramentallie but not reallie that is the sacramental signes as bread and wine are indeede receaued but not the things themselues signified by the signes namely the bodie and bloud of Christ 12. The doctrine of the Lords supper is grounded vpon manie those very forcible argumēts All places of scripture which mention the Lords supper do cōfirme it And Christ doth not cal any invisible thinge in the bread his bodie giuen or brokē for vs but that verie visible bread which he brake which because properlie it could not be so meant himselfe addeth an exposition that hee woulde haue that bread receaued in remēbrance of him which is as much as if hee had saide that this bread was a sacrament of his bodie Also he saith that the supper is the new testament which is spiritual one and eternall And Paule saith that it is a communion of the bodie and bloud of Christ because all the faithfull are one bodie in Christ which can haue no fellowshippe with the divell Also he maketh the same engraffinge into Christes bodie by one spirit in baptisme and the holy supper The whole doctrine and nature of sacraments doth confirme it which represent vnto our eies the same spiritual cōmunion of Christ to be receaued by faith which the worde or promise of the Gospell declareth to our eares and therfore they are called by the nāes of the things signified and haue not except in the lawful vse the receauing of the verie thinge annexed vnto them The articles of our faith cofirme it which teach that Christes body is true humane not present in manie places at once and that now it is receaued vp into heauen and shall there remaine vntill the Lord returne to iudgment that the cōmunion of the godlie with Christ is wrought by the holie Ghost not by enterance of Christs body into the bodies of men therefore al the purer antiquitie of the church with verie great and open consent professed the same doctrine 13 The Lords supper differeth from baptisme 1 In rite and manner of signifying because the washing signifieth remission and clensing of our sins by the bloud and spirit of Christ and societie of the afflictions and glorification of Christ But the distribution of breade and wine signifieth the death of Christ imputed vnto vs for remission of sinnes and that wee beeing nowe ingraffed into Christ are become his members 2 In special vse because baptisme is a testimony of our regeneration or covenant betweene God and vs and of our admission or being receiued into the church but the Lords supper witnesseth that we are perpetually to be nourished by Christ abiding in vs and that the covenant which we haue once made with God shall ever endure steadfast and that we shall for ever abide in the church and bodie of Christ 3 By the persons to vvhom they must bee ministred Baptisme is due to all which are to be accounted for members of the church vvhether aged or infantes the Lords supper to them onely which can vnderstande and celebrate the benefites of Christ and examine themselues 4 In often vse Baptisme must only once be received because the covenant of God once begun is ever firme and steadfast to them that repent But the Lords supper must be often receiued because the renuing of that league and often remēbrance thereof is necessary for the strengthning of our faith 5 In the order of vsing because baptisme must be ministred before the Lordes supper never but after baptisme 14 They come worthily to the Lords table which examine themselues that is which are endued with true faith and repentance Which who so do not finde in themselues they must neither presume to approach without them least they eate and drinke iudgement to themselues nor deferre repentaunce whereby they may approach least they pull vpon themselues hardnesse of hart and eternall punishments 15 The church ought to admit to the Lords supper all that professe that they embrace the foūdation of Christian doctrine purpose to obey it and to prohibit all such as being admonished by the church and convicted of their errors will not for all that desist from their errors blasphemies or manifest sinnes against conscience 16 The Pope hath done wickedly in taking the breaking of bread from amongst the rites of the the Lords supper as also in barring the people the vse of the cup. He hath also done wickedly in adding so many ceremonies never commanded by the Apostles Hee hath fowly transformed the Lords supper into a theatricall masse that is into a foolish imitation of Iudaical traditions stage-like gestures But most impious idolatrous are those devises to perswade that the masse is a propitiatorie sacrifice wherein by the Masse-Priests Christ himselfe is offered vp to his father for the quicke and dead and by vertue of consecration is substantially present and so abideth as long as the bread and wine remaine vncorrupt and bestoweth the grace of God and other benefits on them for whom he is offered and by whom he is eaten with the bodily mouth without any good motion of their owne and also that he is to be adored worshipped as he is included and borne about vnder those two kindes namely bread and wine For these damnable and abominable idols it is very necessary that the masse bee banished from the Christian church A FVNERALL ORATION OF D. FRANCES JVNIVS Professor of Divinity in the famous Schoole of Neustade vpon the death of D. ZACHARY VRSINE a most worthy man and vigilant Doctor and Professor of Divinity in the saide Schoole of Neustade WE haue lately lost noble and worthy auditors the most faithfull servaunt of God Zacharie Vrsine a reverende vvitnesse of our Lorde Iesus Christ a right vertuous man my sweete fellow-professor and one most beneficiall to Gods church of this man are we deprived and this our orphan-schoole left destitute of her parent The greatnesse of which losse if I woulde amplifie I shoulde but giue occasion of more heavinesse to your mindes that are already in this case too tenderly affected and faile exceedingly of that excellency of discourse which in so excellent a subiect may iustly be expected For though faine I would and could hartily wish that I might speak much to this purpose yet I neither thinke it fit considering I should but minister fuell to the fire of your affection nor accompt my selfe able as well for divers defects which I feele in my selfe of wit learning exercise continuance of conversing with that man of happy memorie whereby I am
the same Divine spake sometimes in cōmendatiō of Athanasius And would God haue taken from vs and the church such an instrumēt except he had bin angry for our sins did not God condemne the wickednes of the world when hee tooke Enoch vnto himselfe vvas not all Israel on fire after Elisaeus was dead was not Iuda miserably persecuted put to the worst after the death of Iosias haue not we read that Coūt Stilico said destruction attended on Italie when so worthy a man as Ambrose was dead was not Africke Germanie and lād sorely vexed after they had lost Austē Luther Bucer And I am of opinion that God doth but reveale vnto vs some great present anger of his and fore-shew some seuere iudgemēt against this vngratefull generation by the death of other famous men of this choice instrument by name But what if God not by worde onely but also indeed haue oftē stirred vp our vnrepētant harts to a profitable meditatiō terrour of these thinges Wee truely haue read seene obserued howe great and manifold signes and tokens God vseth to shew both in heauen and earth before hee taketh away those sacred lights from amongst mankind How vehementlie he doth as it were clothe heauen and earth with mourning and lamentation how fearfully he threatneth to set all on fire All which he doth to no other end but by many testimonies of his anger to call vs to repentance and may giue vs to vnderstand that hee chooseth rather to disburden his anger vpon al things then to strike mankinde and in the end when hee is so neere that for often offending his patience hee is readie to directe the arrowes of his anger against our verie heades that then hee may shewe that those good men in whome hee taketh most delight are deliuered from danger of this generall fire and fearfull diluge of distruction Wherefore noble audience this is the thinge for which wee mourne and sorrow this is that wherwith we are moued and so neerelye touched and and truely we shew our selues iron flintie harted if we should nor be broken with these heauy and feuere tokens and fore-runners of Gods punishments and submitte our selues by obedience vnder the hand of the almightie I see also an other thinge to be much bewailed and lamented But what is that Whie this that if iudgment doe not immediatly ensue on these threats the world growes insolent vpon the death of such men invaideth the truth by open and secret practizes raizeth vp heresies hardeneth it selfe in all mischiefe and encourageth it selfe to see those men takē awaie whith are aduersaries to his opinions and spoileth and wasteth the church beinge last destitute of her vigilant and faithfull pastors doctors and guardians These fearfull dangers these sore discommodities these shamfull mischeiues do beare racke and kill the hearts of all good men the feare of these thinges that I may say somewhat concerning my selfe doth not so much enforce me to bewaile the losse of this my sweete deere and meere fellow-professor that powerfull teacher and blessed soule as the leauinge of vs all destitut of such a one the presaging of of those evils which I beseech God of his mercy to turne awaie from vs. And thus worthie and learned auditors you haue seene shadowed by my pencil the life of our deere VRSINE whose memorie shall be blessed for ever I know we must not long either lament him or pittie his memorie Yf by my words I haue againe renued anie mās heauinesse let him togeather with me call to minde how much good we reaped by him in his life time What good soeuer we receaued of him we did not therfore receaue it that we should envie his good Let vs rather everie of vs looke to this that as he was good to all so we also may in such sorte follow spiritual good things that by them we also may become good He gaue himselfe painfully to good studies let vs also do the like He frankelie dealte vnto all men that rich treasure which he had by his studie stored and God by his heauenlie grace had infused let vs also followinge his example bestowe vse fruitiō of those good gifts which by Gods grace are grounded in us on our fellow-seruants let vs further pietie charitie courtesie quietnes and the common good and let vs in the sight of God and in this schoole as in a most choise theater bring vp studious youth both for life and learninge to the same ende and strengthen both our selues and others in the faith of Christ And thou beloued youth thou svveete assemblie which couldest haue wished that thine instructor to haue liued longer for thine ovvne sake for our sake for this schoole for the church the whole world bemoane no longer his absence vvhome thou reioycest to haue hade present with thee sometimes by example of life whome yet thou makest vse of in those his ever-memorable wrightings Endeuour rather to stirre vp more Vrsines about thee He hath one heir of his bodie vvho wee hope will also bee heir of his vertues But the way is open to you all to bee partakers of his inheritance Goe to now you are well growen enter then set foote in possession of this inheritance You want neither wit nor helpes of studie not yet the waie one thinge onely remaineth that yee wante not will and bee not wanting to your selues Applie then diligently your will and your selues to these studies applie your selues verie faithfully painfully to all duties of pietie charitie and humanitie toile and laboure herein be vnto vs another VRSINE euery man in his place And though every one of you cannot bring to the building of this tabernacle the golde silver and iewels of VRSINE yet despaire not presently iron brasse woode Goates haire and stones are also acceptable vnto God You that cannot bee Captaines or in the first rancke bee not therefore discouraged there is also need of some to bee in the second third fourth tenth and twentieth rancke and Christ witnesseth that even such also haue an order and place in his Fathers house It shall be no disgrace to bee euen a doore-keeper in the house of the liuinge God For of this euen David a man after Gods owne hearte was not ashamed neither be you nowe ashamed neither shall it euer repent you to descend into these listes to enter into these studies to attend these duties or to follow these examples They shall saith Fabius carrie themselues farre higher which endevour to come to the top then such as before despairing of comming so high as they would do straight set vp their rest about the bottome But what of that neither I my selfe which now speake to you am any thing neere this noble patterne I speake only of my selfe as for the giftes of my fellow professors I admire and in duty reverence them neither can you attaine therevnto by your owne industry But alasse that VRSINE that man of