INSTITVTIONS OF CHRISTIAN RE­ligion, framed out of Gods word, and the writings of the best Diuines, methodi­cally handled by Questions and Answers, fit for all such as desire to know, or practise the will of God.

Written in Latin by WILLIAM BVCANVS Professor of Diuinitie in the Vniuersitie of LAVSANNA.

And published in English by ROBERT HILL, Bachelor in Diuinitie, and Fellow of Saint Iohns Colledge in Cambridge, for the benefit of our English Na­tion, to which is added in the end the practise of Papists against Protestant Princes.

PROV. 16.16.

How much better is it to get wisedome than gold? and to get vn­derstanding, is more to be desired than siluer.

Printed at London, by George Snowdon, and Leonell Snowdon. 1606.

King Dauids Testament to his sonne Salomon.

ANd thou Salomon my sonne, know thou the God of thy fa­ther, and serue him with a perfect heart, and with a willing mind: for the Lord searcheth al hearts, and vnderstandeth all imaginations of thoughts: If thou seeke him, he will be found of thee: but if thou forsake him, he will cast thee off for euer. 1. Chron. 28.9.

TO THE RIGHT HONORABLE, AND hopefull young Lords, Robert De­uoreux, Earle of Essex, sonne in Lawe to the most Honourable, Thomas, Earle of Suffolke, and to Sir William Cecill, Knight of the Bathe, Lord of Cranborne, sonne and heyre to the most worthy Lord, Robert Earle of Salisbury: grace, and Peace.

RIght Honorable: It hath pleased God to giue vs in this Church, verie many remarkeable testimonies of his mer­cie, whether we looke to the heauens aboue vs, the earth beneath vs, our Princes who rule vs, our Pastors who teach vs, our lawes which command vs, or the singular mercies which we haue receiued, or the fearefull iudgements which we haue escaped. Our heauen is not brasse, as it was in Achabs time 1 K. 17, 1, [...], our earth is not barren, as it was in Pharaohs time Gen. 41, 55: our Princes are not Lions, as the princes of Iudah Zeph, 3.3: our Pa­stors are not wolues, as were the shepheards of Israell Math, 7, 15: our Lawes which commaund vs, are not as the Lawes of Dra­co: and our mercies receiued, are Gods mercies: our iudge­ments escaped, are mens cruelties. Yet, of all the testimo­nies [Page] of Gods loue vnto vs, this is, and ought, to be estee­med the greatest, that we are come out of Babylon, know God in Christ, may read the scriptures, heare Gods word, be partakers of the sacraments, pray in a knowne tongue, worship the true God, and that of mortall and sinfull men, we are made the immortal, and righteous children of God.

But, because wee are so blinded with the loue of this world, that we see not, or perceiue not this note of Gods loue: therefore the Apostle Iohn setteth an Ecce vpon it, and saith, behold, what loue the father hath giuen vs, that we should be called the sons of God 1 Ioh. 3. [...]. Behold we there­fore, not the loue of Sampson to Delila Iudg. 14.3, for that was a wanton loue, nor the loue of Iaakob to Rahel Gen, 29.17, for that was a carnall loue, nor the loue of Dauid to Ionathan 1 Sam, 18.3, for that was an humane loue, but the loue of God to man, the Creator to his Creature, & a good father, to a multitude of prodigall and rebellious children.

Hee loued vs in our creation, for he made vs men, but more in our redemption, for he mad vs saints: he created vs with a word of his mouth, he redeemed vs by the bloud of his sonne: he created vs whē we were nothing, hee redeemed vs when we were worse then nothing: he created vs to liue before him on earth, he redeemed vs to liue with him in hea­uen. He created vs, and so did he others, he redeemed vs, but did not redeeme others. He hath not dealt so with euery nation, neither haue the heathen knowledge of his lawes Psal. 147 [...]. If there were in vs, eyther Nobility of birth, or comelines of beautie, or correspondence of vertue, or aboundance of ri­ches, our God might loue & like vs for these, as men doe affect and follow vs for these. But since, by discent we are Cananites, EZ. 16.3: by deformitie polluted in our owne bloud, v. 6 by sin, there is none that doth good, no not one Rom. 3, 12, & that our pouerty is [Page] such, that we are poore, naked, and miserable creatures Reuel. 3.1 [...], it is not our old birth, but the new birth, not our owne beautie, but Gods bountie, not our vertue, but Gods grace, not our goods, but Gods goodnes, by which we become Gods children.

If I were (Right honorable) as profound as Paule, as eloquent as Apollos, as deuout as Dauid, and as zealous as the Prophet Elias was, I could neither expresse the quantity of this loue, it is so great, nor the quality of this loue, it is of such efficacy. By this fauor of God, we of seruants, become sons Gal. 4.4, of enemies frinds Rom. 5.10, of diuorced, espoused Hos. 2, 20, of prophan, priests Reuel. 1.6, of captiues kings Reuel. 5.8 of Cananites, Israelites Acts. 11.26,, of heathens, christians, of inheritors of hell, heires, nay felow heires, with Iesus Christ Rom. 8, 17.. By this fa­uor we enioy, the forgiuenes of sins, peace of conscience, ioy in the holy ghost, protection of angels, the communion of saints, audience in praying, acceptance in obeying, security in life, com­fort in death, and eternal glory after we be dead. By this fauor we are written in Gods book, receiue a new name, incorporated into Christs body, clothed with Christs righteousnes, indued with Christs spirit, and one day shall be partakers of his glory.

But as Augustine was swallowed vp, by the admiration of Gods Maiesty: so am I with the consideration of this mercy; I say of this mercy, which is giuen vs by the father, purchased by the son, assured by the holy ghost, offered in the word, sealed in the sacraments, apprehended by faith, tried by tribulation, and, though not deserued by vs, yet reserued for vs in the high­est heauens. Is God our father? behold our dignity, are we his children? learne we our duty. The consideration of this digni­ty, made Theodosius to thanke God more, that he was a christiā then a King, Moses to refuse the crowne of Aegypt Heb. 11.24, Dauid to desire the place of gods doorekeeper Psal. 84.10., and Paul to make a base account of all things in this world Philip. 3.9.. The consideration of this duty made Abell to sacrifice his sheep Gen. 4.4, Gen, 26. Abraham to sacrifice his son, and the Romans to sacrifice thēselues Rom, 12.1, Ioseph to flie [Page] adultery Gen, 39.9, the three children to flie idolatry Dan, 3, 16, Nehemiah to fly tyranny Neh▪ 5, 15, and all Gods children to abandon impietie 1 Ioh. 3, 4,. Now then, If we call him father, which without respect of persons iud­geth according to euery mans work, let vs passe the time of our dwel­ling heere in feare, knowing that we were not redeemed with cor­ruptible things, as siluer and gold, from our vaine conuersation, re­ceiued by the tradition of the fathers, but with the pretious bloud of Christ, as af a Lamb vndefiled, and without spot 1 Pet. 1:17.

And surely, God is our father though Abraham be ignorant of vs, saith the Prophet Isa. 63.16. For, he begetteth vs by the seed of the word Iames, 1, 18:, giueth vs a new name Reuel. 2, 17, nourceth vs with the milke of the gospell Hebr, 5, 12, instructeth vs in true religion Ier. 31, 33, teacheth vs euen ciuill conuersation Coloss, 4, 5, & prouideth instructors to teach vs more M [...]t, 28, 20 yea he placeth vs in our callings Gen, 2, 15, is an example of holines 1 Pet. 1, 16, correcteth vs when we sin Prov. 3, 11, trieth our obedience Gen. 22.2, exerciseth our patience Iob. 1, 16, deferreth our petitions Math 15, 23, and pitieth vs vs when we be in misery Psal. 103.13. Hee, as a good father, prouideth for vs in this life 1, Pet, 5.7,, protecteth vs against wrongs 2 K. 6.16.17, is sory when we sinne Psal, 81.13, glad whē we do wel Prov, 10, 1,, admonisheth vs of dangers Reuel. 18.4, beareth with our wants Psal. 103, 9, 10, heareth our cries Ioh, 15, 16, and for our sakes is good vnto others Gen. 39.3. To conclude this, he loueth vs all, but most of all such as feare him most Gen, 6.8, he is not ashamed of vs in our poorest estates Hebr, 15, 19,, he blesseth vs as Iaakob did his children Gen, 49, 2, and, like good father Abraham, all that he hath belōgeth vnto vs Gen, 25, 5. God is your father, you see your dignity: men thinke it a great dignity to be borne of the bloud royal, to descend of ancient fa­milies, to be blazoned by gentry, to stand before princes, to be honored and enriched in this world, to cōmand many, to obey few, & to be called the sons of nobles: and so it is indeed. But say that we could draw our pedegrees, not from the conquest, but from the flood, yet we might as well descend of cursed Cham, as of blessed Sem. But if we can draw our pedegree from the line of Christ, it is better then to deriue it from the line of [Page] princes. To this end Iuuenall said well.

Tota licet veteres exornent vndique cerae,
Atria, nobilitas sola est atque vnica, virtus.
Though all thine house about, with ancient armes be set,
As sole and sure Nobilitie, see that thou vertue get.

And better another.

In relligione, vera virtus,
In virtute, vera nobilitas.
True vertue, is in pietie,
In vertue, true nobilitie.

But Prudentius best of all, as I once writ to an honorable family To the Hono­rable House of the Mon [...]ag [...]..

Generosa Christi secta nobilitat vir [...]t,
Cui quisquis seruit, ille verè est nobilis.
He noble is that comes of Christ his race,
Who serues this Lord, he surely is not base.

Wherfore as Ambrose said to Auxentius, so giue me leaue to say to you; saith he, Quid honorificentius quam vt imperator Ecclesiae filius dicatur? What honor can be greater, then that the Emperor should be called the son of the Church? Of the Church? nay, say I, that noble men should be called the sons of God?

I haue spoken of our dignity, but what is our duty? by this we must learne to admire this mercy of God the father, to a­dore this loue in God the sonne, to keepe this assurance in god the holy ghost: and that the more fauors he hath shewed to vs, the more we are indebted to him. By this, we must learne, to haue this adoption written in our hearts, sealed in our con­sciences, & to esteeme it the greatest blessing in the world. By this we must learne, to loue him who thus loued vs: for amante non amato, nihil est miserius: and to loue all such as belong vnto God, for, he that loueth him which begate, loueth also him who is be­gottē 1▪ Iohn. 5.. In a word, are we Gods childrē, we must loue his house, not sell our inheritance, desire to bee with him, pray onely vnto [Page] him, depend vpon his prouidence, be patient with his correc­tions, content with his allowance, and as glad to see his great name honored, as we would be sory to see the Kings name ab­used. And to conclude this point, as Menedemus, tutor to a kings son, said vnto him, Remember that thou art the kings son; so say I, Remember that you are the King of Kings sonnes, so that you must neither think, speak, nor do any thing but that which becomes the sons of God. I had almost forgotten the greatest duty; we liue at this day among pseudocatholick pro­fessors, who loue an Idoll more thē God, the Pope, more then the King, Italy more then England, & who vse all equiuoca­tory means to draw disciples after them: are we sons? therfore depart frō amongst thē, 2 Cor, 6.17 18 saith the Apostle, & separate your selues, & touch none vncleane thing, and I will receiue you, yea I will be a father vnto you, and ye shall be my sons, and daughters saith the Lord God almighty. Let vs therfore separate light from darknes God from an Idoll, the Israelites from the Cananites, the pre­tious from the vile Ier. 15.15, the beleeuer from infidels, and Protestants from Papists. Let them returne vnto vs, but let not vs returne vnto them: who in superstition are heathenish, in tradition Ie­wish, and in treason diuelish. I am the bolder right honou­rable to write of this argument, because I doe write vnto the sons of nobles, that therby I may stirre vp your pure minds, to vse all diligēce to become as great by grace, as you are by na­ture, & as Honorable in the Church, as you are in the common wealth, that as you are the children of mighty men on earth, so you may be the children of the Almighty God in heauen. If I did present this booke to some great Counsellor of State, I would haue vsed the art of Brachyography, sh [...]rt vvri­ting: [...]l [...]ng speach but since I am bold to make choice of you (who as yet liue vnder the coūsel of others) I hope it wil not be offēsiue to vse this Polylogye Habet hoc proprium generosus animus (saith Seneca) vt excitetur ad honesta. It is proper to a noble mind to be excited to honest [Page] actiōs. Whē Luke did so, it was wel liked of noble Theophilus Acts [...]1, [...], whē Paul did so, it was wel aproued of the noble mē of Berea Act. 17.11 [...], & when Daniel did so, it was wel takē of that great Nebucadnet­zar, though it were to the breaking off, of his sins Dan. 4.24.. How neces­sary it is for young noble men to be stirred vp to true nobilitie, Isocrates shewes by his Oration to Demonicus, Agapetus by his precepts to Iustinian, Tully by his Offices to his son, Plutarch by his institution of children, Pythagoras by his golden verses, Phocylides by his pithy sentences, Sir VValter Mildmay by his coū ­selto his son, Solomon by the prouerbs taught by his Parents, and our noble King Iames by his booke to Prince Henry. Remem­ber therfore (my Lords) that you are called Nobiles, as it were noscibiles, because others must see wherin you excell: and that thē you shalbe noble indeed, if as Chrysostom saith, you do disdain to be seruants to sins: &, as saith Apuleius, When to the nobility of birth, you adioyne also the nobility of life. The nobilitie of vertue it is your owne, the nobility of birth it is your ancestors. If you be honored for the one, thank your predecessors, if for the other, ascribe it to your selues. If you consider your Honor, many bad persons are partakers of as great, if you looke vnto vertue it is appropriate only to the good▪ your Honor without vertue is a Iewel of it selfe, your Honor with vertue will be as a Iewel set in gold▪ your Honor it makes you esteemed of men, your vertue it wil cause you to be respected of God. By your Honor you may glory in your parents, by your vertue your parents shal glory in you. By your honor you shal command many, by your vertue you shal command your selues. Summa apud Deum nobilitas est (saith Ierome) clarū esse virtutibus: Before God the soueraigne nobility is to be famous for vertue. To stir you vp to this, I need not to cō ­mend vnto you the examples of kings before Christ, Em­perors in the primitiue Church, & many heathen gouernors who excelled in vertue: looke vpon that king vnder whom you do liue, vpon that admirable prince before whom you do stand, and you shall see that the table of the one is a schoole of Diui­nity, [Page] the familie of the other a court of piety. Besids consider, I beseech you, that most noble Earle Salisbury, who though by nature he be father but to one, yet in affection and tuition he is a father to you both: doth not he build his religion vpon the sacred grounds of faith & hope, His ansvvere to certain scan­dalous papers. in the pretious bloud of his Re­deemer, without presuming vpō any particular merits? doth hee not promise, Nec Deo, nec patriae, nec patri patriae deesse? is he not an Hushay to our Dauid against rebellious Absolon 2 Sam. 15, 37,? a Morde­cai to our Ahashuerosh againg Bightana and Teresh Hester. 6, 2? an Antipa­ter to our Alexander to watch when he sleepeth Antipater vigilat,? a Zopyrus to our Darius for the subduing of Babylon Herod. L: 3? and a Zabud to our Solomon, euen the Kings friend 1 King. 4, 5.? Is hee not a star in our heauen, to enlighten many? a tree in our ortyard, to shadow ma­ny? and such an eysore to our euill sighted & blindfolded ad­uersaries, that next to the extinguishing the light of our Israel, they foolishly forewarne him that they seeke his life? But, the soule of that worthy Earle shal be boūden in the būdle of life with the Lord his God: when the soule of his enimies, shall be cast out, as out of the middle of a sling 1 Sam: 25:29. Remēber him O Lord according to all the goodnesse which he hath done for this people Neh, 5, 19. As therefore A­lexander was moued by the vertues of Philip, Scipio the lesser by Scipio Africanus, Octauian by Caesar, and Pyrrus by Achilles, so let the examples of Princes in times past, of gouernours in this present age, and especially of your noble progenitors, be glasses for you to behold your selues in, that whatsoeuer they haue gotten, it may be reteined by you, & if any thing hath bin lost, by you it may be recouered. And if it please god, that the fruit of your age be like to the sap of your youth, Si non sit vi­ti [...]m in radice, non erit in fructu: si fons pur [...]s etiam ri [...]ls. the streams of your manhood be answerablie current to the fountaine of your minority, I doubt not, but the generation to come, shall as greatly reioyce at the possession of your honours, as they are much cheered in the hope of your vertues.

I do obserue my Lords (though what can a man of my parts, and pouerty obserue) that many great men in our kingdome [Page] haue bin for a while like vnto the great tree which Nebucadnet­zar saw in the Prophecy of Daniel Dan, 4.6, but either by vndermining Iesuits, or discontented followers, or Parasititall seruants, or enui­ing of superiours, or desire ef greatnesse, or seeking of reuenge, or excesse of life, the roots of these trees haue beene so stubbed vp, that the place of their aboad is no where to be founde. The Lord grant that you may take heed of these things (especiallie in your youth) that we who see you now as Ioseph and Beniamin, may see you hereafter as Dauid & Ionathan: so this twofold cable shall neuer be broken.

Quò vosfata vocant, seu quò vos fata vocabunt,
Sint semper vobis prospera fata precor.
What Destinies you present haue, or haue you after may,
That these to you be prosperous, my Lords, I humbly pray.

Now albeit you haue many liuing libraries to take counsell of, yet since books are, as one saith, muti magistri, & trusty coūselors, it is good for you to take aduise from them. By them you may confer with the prophets, speak with the Apostles, & though Christ himselfe left nothing in writing, yet by them you may read the Sermōs of Christ. By these you may cal a council of holy Fathers, wise Philosophers, eloquent Orators, acute Logitians, learned Hi­storians, & great Mathematitians, to resolue any euen the grea­test doubt. In the first place I cōmend vnto you the word of god: which is not a dumb doctor, a nose of wax, a Shipmans hose, a dead let­ter, an Inky Gospel, as our aduersaries would haue it, but it is a di­recter of our waies, a comfort in calamity, a searcher of the heart, mighty in operation, a lanthorn to our life, & a counsellor to the Christian statesmen of the world. Habetis oracula Dei? saith Chry­sostome, ne moremini aliā doctorē: nemo docebit vos quemadmodū illa. Haue you the Oracles of God? care not for other teachers, none will in­struct you better then they.

But amongst many diuines which are worthy your reading, giue me leaue to commend vnto you this Christian Institution: The order of this author is methodical, & manifest, setting down diuinity in questions & answers, which order of instruction is an­cient [Page] in the Church, as may appeare by the practise of Augustine, & Iunilius, & many worthy writers since & before them. The matter of this booke is very profitable, being the sūme & substance, or a body of Theology. For what point of piety may not be learned out of this booke? do you desire to know the Doctrine of one God, the trinity of persons, Christ crucified, the holy Ghost? and the Scriptures of God? Here you haue that doctrine set downe? would you be ac­quainted with the creation of the world, the natures either of An­gels, or mankind, or mariage, or diuorce? Behold in this booke you may see them all. Is it the gouernment of the world, the doctrine of sin, the power of freewil, the law & the gospel, the agreement or dis­agreement of the old and new Testament, which you are willing to learne? here is a teacher fit to instruct you. Here you haue a Synop­sis of Faith & repentance, iustification & sanctification, of a Christi­ans works, & christian liberty, of prayer & predestination, of the Re­surrection & last iudgement, of eternall life & eternal death. Here you may read of the true Church, of the nature of Vowes, of the Sacrametns of the old & new Testament: and the office both of Magistrates & subiectes. And concerning these questions, what­soeuer is material, in Luther, Melancton, Caluin, Peter Martyr, Zan­chius, Hipperius, Hemingius, Vrsinus, and the rest, it is here set be­fore you in one viewe. How necessary it is for young men, espe­cially young noble men to read such bookes, the seasoning of their tender years with piety, & the future good which may come by this to posterity, doth easily proue. If young Alexander will bee studious of philosophy, why shal not young Theodosius be studious in diuinity? if he said to his master, mallem singulari disciplina quam potentia praestare, why should not you say, mallemus Christiana disci­plina quam potentia praestare? But as Alexander was offended with his tutor Aristotle in making cōmon those acroamatical books in which he alone desired to excell: so many, I feare me, will be offended with mee, in making this booke familiar to all, which many would haue to be reserued for Diuines. If any be scandali­zed at this labour of mine, it is an offence taken not giuen, I desire [Page] with Moses, that all people might prophecie: and since the Ie­suites by their late inuented Catechismes, haue made thou­sandes skilfull in errours, why should not we who are Chri­stians, labour by institutions, to make ten thousands skilfull in the trueth? We commend them who bring vs either com­modities, or drugs, or delites, or fashions, or fruites, or trees from forraine countries: and shall we discommend them who to the building of our Church, do bring from other countries euen the gold of Ophir?

Now, right Honorable, hauing finished this booke, I am bold to present it to your most Honorable patronage: and as that most Reuerend father, the late Archbishoppe of Canterburie, commended to vs students of our Vniuersitie, Caluins Institu­tions, so do I commend vnto you Bucanus Institutions. You haue, both of you, bin two worthy members of our two Vni­uersities, and the one The Lord of Cranborne is now in, and of that famous Colledge of Saint Iohn the Euangelist, where I haue bin fellow, now neere eighteene yeares. If it please your Honors to pardon my boldnesse, to peruse diligently mine Epistle, and to be as wil­ling to read this excellent booke, as Alphonsus did Tully, Eras­mus did Terence, Bishop Iewell did Horace, the Lady Iane did Plato, and Antoninus the Emperour did read all good bookes, I haue all that I desire or expect. The God of Heauen so blesse you, that, whether you trauaile abroad, or stay in this King­dome, you may so, by your Christian Tutors, bee seasoned with pietie in your youth, that, learning with those young chil­dren, to sing an Hosanna Math. 21, 9., to Christ in your life, you may af­ter this life ended, with the blessed Saints, sing Halleluiah Reuel. 19.10 to him in the Highest Heauens. London, Saint Martins in the fieldes. March. 3. 1606.

Your Honours to commaund, Robert Hill.

To the Christian Reader.

CHristian Reader, as the writings of God doe testifie that Antichrist shall be consumed by a breath: so the writings of men do also testifie, that the same An­tichrist shall be weakned by rags. The breath which shall consume him, is the preaching of the Gospell: the rags which shall weaken him are printed pa­pers. If he be burned by the one, blesse God for good preachers, if decaied by the other, thanke painfull writers. That these two are the meanes which must ruinate Antichrist, we may see by the practise of our Antichristian aduersaries. For though they haue many who declame against vs, yet will they suffer none to preach Iesus Christ: and though they haue many to write against vs, Read the inhi­bition of preaching and Printing, by Queene Mary in the booke of martyrs yet few will they suffer to read their owne controuersies. That they want Christ preached, behold their miserie: that we haue him preached, see our felicitie: that their people dare not reade bookes, marke the tyrannie of the pope: that we haue libertie to read so ma­nie worthie bookes, note the goodnes of God, and care of our gouernors. To this end authoritie permits manie excellent bookes daily to be published: and though much reading be a wearinesse to the flesh, and manie bookes bring confusion to students, yet as the stomacke must be preserued by vari­etie of meates, so the minde must bee cherished with varietie of writers. That thou mayest be moued to read old diuinitie in a new fashion I haue published in English this excellent discourse: which, because it is the quin­tessence of the best writers of our age, I doubt not but it wil be welcom vnto thee. If thou lookest for order, few bookes more methodicall: if for matter few more Iudiciall, if for breuitie few more compendious, if for plainnes few more perspicuous, if for vse few more pretious. And if either emulation amongst Stationers hinder not the sale, as it doth the sale of many excellent bookes, or the delite of vaine bookes do not hinder thee from reading it, as it doth many from the best things, I doubt not but thou shalt haue cause to say of this worthie man, as Salomon saith of a worthie woman, many Doctors haue done learnedly, but thou surmountest them all. Buy this truth but sell it not: read this booke, but forget it not. Thou shall buy much for little cost, and read much to thy great gaine. Thus I commend thee to the grace of God, and my selfe to the grace of thy prayers.

Thine and the Churches in the Lord. Robert Hill.

A Table of all the Common Places, and their seuerall heads, handled in this excellent Booke, in which are answered, one thousand fiue hundred and seauenty Questions.

  • The 1. Place. OF God, and page. 1.
  • The blessed Trinitie, page. 7.
  • Place. 2. Of Christ. page. 13
    • Of his person. page. 14
    • Of Phrases. page. 20
    • Of his office. page. 24
  • Place. 3. Of the Holy Ghost. page. 28
    • Of personall properties. page. 33
  • Place. 4. Of the Scriptures. page. 37
  • Place. 5. Of the worlds creation, page. 48
    • And the parts thereof. page. 54
  • Place. 6. Of Angels in Generall. page. 64
    • Of good Angels. page. 67
  • Place. 7. Of euill Angels or Deuils. page. 77
  • Place. 8. Of Man. page. 88
    • Of the soule of man. page. 90
  • Place. 9. Of Gods Image in man. page. 99
  • Place. 10. Of Originall Righteousnesse. page. 104
  • Place. 11. Of mans free will before the fall page. 106
    • Of mans state before his fall, page. 110
  • Place. 12. Of Mariage ordained by God before the fall, and after confir­med againe by God. page. 112
    • Of the degrees of consanguinitie, and affinitie. page. 120
  • Place. 13. Of Diuorce. page. 129
  • Place. 14. Of the Gouernment of the world or of Gods prouidence. page. 139
  • Place. 15. Of sinne in Generall, especially of Originall sinne. page. 154
  • Place. 16. Of Actuall sinne. page. 170
  • Place. 17. Of sinne against the holy Ghost. page. 175
  • Place. 18. Of freewill after the fall. page. 181
    • of the causes of conuersion. page. 185
  • Place. 19. Of the Lawe. page. 189
  • Place. 20. Of the Gospell. page. 202
  • Place. 21. Of the agreement & disagreemēt of the Lawe and the Gospell. page. 209
  • Place. 22. Of the agreement, and discre­pancie of the Old and New Te­stament. page. 213
  • Place. 23. Of the Passion and death of Christ. page. 224
  • Place. 24. Of the Buriall of Christ. page. 238
  • Place. 25. Of Christs descending into Hel. page. 245
    • Of Limbus. page. 247
  • Place. 26. Of the Resurrection of Christ. page. 253
  • Place. 27. Of the ascension of Christ. page. 265
    • Of Heauen. page. 270
  • Place. 28. Of Christs sitting at the right hand of his father. page. 276
  • [Page]Place. 29. Of Faith. page. 287
  • Place. 30. Of Repentance. page. 309
    • Of confession. page. 322
    • Of satisfaction. page. 323
  • Place. 31. Of mans Iustification before God page. 328
    • How Iustification and Regene­ration differ. page. 344
  • Place. 32. Of Good workes. page. 359
    • Of merits. page. 367
  • Place. 33. Of Christian libertie. page. 379
    • Of things indifferent page. 386
    • Of Traditions. page. 388
  • Place. 34. Of Offences. page. 392
  • Place. 35. Of prayers. page. 401
    • Of Inuocation of Saints. page. 407
  • Place. 36. Of Predestination. page. 421
    • Of Election page. 430
    • Of Reprobation page. 439
  • Place. 37. Of the last Resurrection. page. 451
  • Place. 38. Of the last Iudgement. page. 466
  • Place. 39. Of eternal life. page. 482
  • Place. 40. Of eternal death. page. 494
    • Of Hell. page. 498
  • Place. 41. Of the Church. page. 501
  • Place. 42. Of the Ministerie, and Mini­sters of the Church. page. 530
    • Of their calling. page. 548
    • Of imposition of hands. page. 553
  • Place. 43. Of the power and authoritie of the Church. page. 570
    • Of Synods page. 581
  • Place. 44. Of the gouernmēt of the church page. 586
    • Of Excommunication. page. 593
    • Of Anathematizing page. 597
    • Of Fasting. page. 600
  • Place. 45. Of Ʋowes. page. 609 (615
  • Place. 46. Of the Sacramēts in general. page. 615
    • Of circumcision page. 631
    • Of the Passeouer. page. 640
    • Of the sacrifices of the old and New Testament. page. 648. and 675.
  • Place. 47. Of Baptisme. page. 695
    • Of Iohns Baptisme. page. 699
    • Of Baptizing of Infants page. 715
    • Of Exorcisme. page. 729
    • Of imposition of names. page. 731
  • Place. 48. Of the Lords Supper. page. 741
    • Of the Masse. page. 743
    • Of taking away the Cuppe. page. 750
    • Of the Sacrifice in the Supper. page. 764
    • Of miracles. page. 789
    • Of Gods Omnipotencie. page. 793
    • Of the circumscription of Christs bodie. page. 798
    • Of our Communion with Christ. page. 908
  • Place. 49. Of Magistrates. page. 854
    • Of reuenge. page. 865
    • Of Iudgements. page. 875
    • Of warre. page. 881
    • Of Equitie. page. 891
    • Of Lawes. page. 892
    • Of Subiects. page. 893
    • That papists make it lawfull to murther princes. page. 902

Page 611. Line, 16. for consent read constraint. Page, 860. lin. 26, mens minds for mans minde, The rest pardon: as also that, one or two short questions are omitted.

WHAT IS THE MAINE AND MOST principall point in sacred Diuinitie?

COncerning God: For this is life eternall (saith Christ, Ioh. 17.3.) that they acknowledge thee the onely true God, and whom thou hast sent Iesus Christ.

How do you proue that there is a God?

1. Out of the booke of Nature, or the workes of God.

2. Out of the booke of the Scripture, or the word of God.

The booke of Nature, is this vniuersall world, which is so called because of the beautie, furniture, order and vse thereof. All which do proclaime the chief-builder thereof to be most wise, most migh­tie, and most bountifull: but of all the rest man, being [...] a litle world, whether you respect his soule and the faculties therof, or the frame of his bodie, and the manifold and worthie vse of the parts of this frame, doth proue and commend the work-man: as Psal. 19.1. The heauens declare the glory of God, and the firmament sheweth the worke of his hands. Day vnto day vttereth the same, and night vnto night sheweth knowledge Psal. 104.2. Rom. 1.19.20. & 2.15. Act. 14.15.16.17. & 17.23.27.. Yea euery herbe declares that there is a God Mat. 6.26.26.28. Gal. 4.8.. Yet this knowledge is verie imperfect, and verie weake, and no wayes auailable to saluation 1. Cor. 1.21.: which notwithstanding makes men without excuse Rom. 1.20.. Whereupon Tertullian said: First God sent Nature to be our schoole-dame, purposing afterward to send the word; that so ha­uing learned in the schoole of Nature, we might the more easily beleeue the word of God. So then as when I see an house, I say there hath bin a Carpenter though I see him not: so when I looke vpon the frame of this world, I must say, it had a builder, though I behold him not.

Shew me the principall reasons to proue that there is a God.

First, because there is motion in the world. Now nothing can be moued but by some being, which actually is. 2. Because there must be a primarie cause, on which all the rest depēd. 3. Because all things are directed to an end. Whence it must needs be, that there is some [Page 2] one supreme Spirit, which doth order all things, not onely to their speciall ends, but also to some one soueraigne end. Prou. 16.4. The Lord hath made all things for himselfe. 4. Because it necessarily fol­loweth, that there must be some Summum Bonum, and first Being, which may be the cause of goodnesse, existence, and perfection in the rest. 5. Because no cause is worse then his effect: now there are creatures which vse reason, and a wise order, therefore the cause of these creatures must needs be most wise. 6. Because mans consci­ence after sin committed, doth naturally stand in feare of a supreme Iudge. 7. Because vpon grieuous sinnes (euen in this life) there are inflicted grieuous punishments. Psa. 37.36.38.11.8. Because al nati­ons, be they neuer so barbarous, are perswaded that there is a God.

Which is the booke of Scripture?

That which by way of excellencie is called the Bible, namely, the writings of the old and new Testament, wherof the holy Ghost is the immediate author. Of which booke the Psalmist speakes in the 19. Psal. 8. 2. Sam. 22.2. 2. Pet. 1.21. The Law of the Lord is perfect, conuerting the soule: the testimonie of Iehouah is sure, and giueth wisedome to the simple.

How many wayes hath the Lord reuealed himselfe in the bookes of the Scripture?

1. By the word, or by certaine oracles.

2. By sundrie testimonies added vnto the word.

By what oracles?

Gen. 1.31. God sayd, God created, God saw that all which he had cr [...]ated was very good.

By what testimonies?

1▪ By that admirable worke of Creating the whole world of nothing Gen. 1.1..

2. By famous miracles, as namely, by deliuering the children of Israel out of Egypt. Exod. 20.2. By leading them through the red sea without wetting of their feete Exod. 14.21.22.. By feeding them without anie ordinarie bread, for the space of fortie yeares in the wildernesse Exod. 16.4.13.14 15. Deut. 8.3.. By causing the Sunne to stand still, Iosua. 10.13. And by causing the Sunne to go backward at the prayers of king Hezechiah. 2. King. 20 11. By raising of the dead 2. King. 4.33. & 11.21. Mat. 9.25. Luk. 7 15. Ioh. 11.43.3.44.. 1. Kin. 17.22. And by many other won­derfull workes and miracles.

3. By diuerse visions, whereby the Lord did offer himselfe to be seene of men in visible formes and likenesses. In which manner he [Page 3] appeared vnto Adam, both before and after his fall; to Noah before and after the floud, to Abraham ten times, to Isaac twice, to Iacob seuen times, to Moses often, and so to diuerse others.

4. By foretelling of things to come, by the Prophets, and by the euent of the same.

5. By promising and exhibiting of Christ the Messias, Ioh. 1.18. No man hath seene God at anytime, the Sonne who is in the bosome of the Father, he hath reuealed him. And therefore Christ saith to Phi­lip, Ioh. 14.9. He that seeth me seeth the Father.

6. By the inward, liuely, and effectuall reuelation of the holy Ghost, which is onely bestowed vpon the Elect.

What then is that is reported Psal. 14.1. The foole hath said in his heart, There is no God?

This is answered Psal. 10.11. That such denie not so much the being of God, as the prouidence of God. Againe, they that take from God his iudgement, denie in truth that there is a God. And howsoeuer some haue in word denied that there is a God, yet in deed they haue witnessed that they thought the contrarie, which is plaine out of Suetonius in the life of Caligula.

But no man hath seene God at any time.

Why, we see not our soule, yet we haue a soule; we see not the fountaines of waters, yet there are fountaines; we see not the wind, yet there is a wind; and we see not God, yet there is a God, inuisi­ble in himselfe, but in his works, though obscurely and vnperfectly, visible to vs.

What things are we to know concerning God?

1. What God is.

2. What a God he is, or how he is affected towards vs.

What is God?

For the word [...] it is either deriued of a verbe that signifieth to runne, because God runneth through all things: [...] currere, vel [...] cernere, or [...] timor. God is Ieho­uah Elohim. or else of a word that signifieth to behold, because he beholdeth all things, or else of a word that signifieth to feare, because men are moued for feare to worship him. And God is an Essence, spirituall, incomprehensible, almightie, immortall, infinite, loue it selfe, mercie it selfe, iustice it selfe, holinesse it selfe, puritie it selfe, goodnesse it selfe, wisedome it selfe, long suffering it selfe, and bountifulnesse it selfe: which is the Father who [Page 4] from all eternitie begat the Sonne, coeternall with himselfe, and of the same substance with the Father: and the Sonne not made nor created, but begotten of the Father from all eternitie: and the holy Ghost proceeding from them both, the Father and the Sonne, the Creator and conseruer of all things, the Redeemer and sanctifier of the Elect Ioh. 4.24. 1. Tim. 1.17 Iam. 1.17. Ap. 1.8. Ier. 23.24. 1 Joh 4.8.16. Exod. 34.6.7. Mat. 5.44.. Which is no definition (for he that is supersubstantiall, and incomprehensible, cannot be defined) but such a description as sufficiently containeth all such things as in this life are necessarie for vs to know, for the seruice of God and our saluation.

Is there one God onely, or whether be there more?

One onely. Deut. 6.4. Heare ô Israel, the Lord thy God is one God alone 1. Sam. 2.2. Esa. 41.4. & 44.6. Mark. 12 32.. And so 1. Cor. 8.4. We know that an Idol is nothing in the world, and that there is no other God but one alone Ephes. 4.6. 1. Timoth. 2.5.. And seeing the true God is most high, and most infinite actually, therefore there can be no moe but one God: because there can be no more but one that is aboue all, neither any moe but one infinite. And this one God is manifested to vs by such testimonies as cannot deceiue, to wit, by miracles, prophecies, and other things which by his omnipotent nature may be done.

How is God said to be one?

Neither by a genus nor species, but in essence and in number, or in regard of his nature: because there is one onely essence of God, and that indiuisible.

Why doth the Scripture make mention of Elohim, Gods, ioyning that word as well with the plurall as singular number?

Not to the end that it should make a multitude of Gods, or de­uide the essence, but to distinguish the persons: because, though there be one person of the Father, another person of the Sonne, and another of the holy Ghost: yet the Father is not another thing, or another God distinct from the Sonne and the holy Ghost: the Son is not another thing, or another God distinct from the Father and the holy Ghost: neither is the holy Ghost another thing or another God distinct from the Father and the Sonne: because the nature of God is but one and indiuisible, although the Father be one, the Son another, and the holy Ghost another. And therefore they are not of diuers natures, of another and diuers substance, not conioyned or knit together in one substance, (as men which haue one common [Page 5] essence) not only of the like substance, but of one and the same sub­stance, hauing the same essence, the same eternitie, the same will, the same operation, the same power, and the same glorie. Phil. 2.6.

How many wayes is the name of God taken in the Scriptures?

Two wayes: properly for the substance, essence, and nature: and improperly. Now it is taken properly, or for the essence, when it is taken [...] without the distinction of any one of the persons, as Ioh. 4.24. God is a spirit, where God is taken for the whole essence of the Deitie, as is also the name Iehouah. Or else [...], per­sonally, when there is ioyned vnto the name of God the name of the person: as God the Father, God the Sonne, God the holy Ghost. Or when the Father is opposed to the Sonne, who is very God, and the second Person in the Trinitie, as Rom. 7.25. I thanke God by Iesus Christ. So Rom. 8.3 the Father is called God, the word Father being vsed personally, because the Person sending is oppo­sed to the Person sen [...]

Improperly, when it is attributed to Angels or men: and truly, either in regard of their office Exod. 22.28. Psal. 82.6., or else in respect of the reuealing of the wil of God, and of their reuerence Exod. 7.2.: falsly, either by error; or else by vsurpation and custome, as 1. Cor. 8.5. or else by worshipping them. 2. Cor. 4.4. Phil. 3.19.

Be there any parts or kinds of God?

None at all, because he is a most simple essence, which doth ad­mit no composition or diuision; and simply, and in euery respect of vnitie one, and in act most infinite.

Are there any causes of God?

Not any, for he is the cause of all causes.

Is there any accident in God?

No, in regard of God himselfe; for whatsoeuer is in God is his essence.

Seeing the essence of God is most simple, in what respect do power, goodnesse, iustice, wisedome, mercie differ in God?

Not in essence: for all these attributes in essence, are but one very thing indeed: but in our weake capacitie and manner of knowing, in regard of vs, and by the effects, in respect of the creatures.

How many sorts are there of Gods attributes?

Two: the first whereof is incommunicable, so that there appea­reth [Page 6] not the least impression therof in any of his creatures. This kind we may call Absolute, such is his simplicitie, and, which depend vpon it, his immutabilitie, eternitie, and immensitie. The second sort is some way communicable, which you may call fitly a relatiue propertie, in that it hath relation to the creatures, such are his po­wer, wisedome, will, goodnesse, iustice, and mercie.

Be there any effects of God?

There be infinite effects of his grace, iustice, power, and mercie.

How are the Gentiles said to be without God, (Ephes. 2.12.) seeing they adored so many gods?

Because none of their gods was the true God.

But yet they acknowledged God the Creator of heauen and earth.

I answer out of Hilarie in his third booke of the Trinitie. Not the name of God, but euen God himselfe was altogether vnknowne vnto them: because no man knoweth God, but such as confesse the Father and the Sonne.

But do you not by this make both Iewes and Turks, Atheists?

There are many kinds of Atheists. First, such as acknowledge no diuinitie: secondly, such as worship fained gods in stead of the true God: thirdly, such as do indeed acknowledge the true God, yet not as he is, but as they fancie him to be. Such are the present Iewes and Turkes, who denie both the Father and the Sonne, as also all Anti­trinitarian Hereticks, who denie the Trinitie of Persons in one es­sence: and they also, who say, the Sonne is not [...], that is, of the same essence with the Father. And surely they who challenge to themselues the name of the Catholike Church, may be ranked in this order, who professing in name one onely God, the Father, the Sonne, and holy Ghost, and Christ [...], God and man; yet set downe such grounds, which being granted, the true God is transformed into such an Idoll, as neuer was, is, or shall be found: and withal, the humanitie of Christ must needs vanish into a ghost.

What vse make you of the knowledge of God?

Surely this, that he alone may be rightly worshipped, to which purpose man was created: and that we being guided by this know­ledge, may pray for to him, and acknowledge that from him we haue euery good thing.

What things are repugnant to the doctrine concerning God?

Atheisme, Epicurisme, the mad worshipping of Idols, the Gen­tiles making of many gods: the heresie of Maniche, making two beginnings, one good, another euill: blasphemies against God: false opinions concerning God, as that of the Anthropomorphites, who make God like vnto a man, all doubting of God, &c.

The second common Place, concerning Christ.

What doth this word Christ signifie?

IT signifieth Annointed (being deriued of a Greeke word that signifieth commonly to annoint) as Esa. 45.1. [...]. The Lord said to king Cyrus his christ, that is, his annointed. But in way of excellencie it is ascribed to the Sauiour of the world: who is called in Hebrew Messias, Ioh. 1.14. because he was annoin­ted with the oyle of gladnesse aboue his fellowes, as we reade in Psalm. 45.8. And indeed he is that King, that onely Priest and Prophet [Page 14] which was promised vnto mankind. Psal. 2.6. & 110.4. Esa. 61.1.

Doth this name Christ signifie his nature or his person?

His person subsisting in both his natures, and not this or that na­ture alone: for it is a name concrete, as the Grammarians speake, and not abstract.

What do you call a word Concrete, and what an Abstract?

This word Concrete in the discourse of Christ, is said to be that which signifieth the nature together with the subiect, and doth comprehend in his signification both the thing, and the subiect wherein the thing is, that is to say, it doth designe the person of Christ, as he is the Sonne of God; because the Sonne of God doth not simply signifie the nature of God, but the person of the Sonne of God: so the sonne of man when it is spoken of Christ, signifieth the Person, and not his humanitie simply. But this name Abstract is a word that signifieth the nature simply: as the Diuinitie of Christ, the humanitie of Christ.

How many things are especially necessarie to know Christ, and which be they?

Two: his person, and his office.

What is Christ?

He is the onely begotten Sonne of God, Joh. 1.14. who of his meere loue towards mankind Tit. 3.4.5., did create vnto himselfe of the seed Heb. 2.16. of the Vir­gin Marie Luk. 1.31., being sanctified by the holy Ghost Luk. 1.35., and by creating did assume Heb. 2.16., and did personally and inseparably for euer vnite a true humane bodie Heb. 2.14. indued with a reasonable Mat. 26.38. & 27.50. soule. And so being true God, became true man like to vs in all things Heb. 2.17. & 4.15. sin onely excepted.

What things are we especially to consider in the person of Christ?

Foure:

  • 1. That Christ is God.
  • 2. That the same Christ is man.
  • 3. That he is God and man in one person.
  • 4. The phrases and the vsuall speeches which are affirmed of Christ in the Scriptures.

By how many, and by what kind of testimonies do you proue that Christ is God?

By three.

  • 1. By apparant and manifest sentences of scripture, wherein the Diuinitie of Christ is auerred.
  • 2. By his workes, which were altogether diuine.
  • 3. By the worship and honour which was yeelded vnto Christ both of the Saints that beleeued, and of the Angels.

Shew some pregnant testimonies whereby you can proue that Christ is God.

Esa. 9.6. This is the name whereby they shall call him (speaking of the Messias) to wit, the mightie God, the Father of eternitie. Ier. 23.6. The name whereby the braunch of Dauid shall be called, shall be the Iehouah our righteousnesse. Iud. 6.11. &c. That Angel which appeared to the holy Patriarches, cals himselfe Iehouah. In the new Testament, Mat. 16.16. Thou art Christ the Sonne of the liuing God. Iohn 20.28. My Lord and my God. Rom. 9.5. Christ being God, was of the Fathers accor­ding to the flesh, who is God for euer. 1. Iohn 5.20. And we are in his Son Iesus Christ, who is very God and life eternall. 1. Tim. 3.16. God is ma­nifest in the flesh. In which places Christ is absolutely called God, and the name Iehouah so giuen to him, not by a trope, or symboli­cally, by reason of the presence of God, as Exod. 17.15. it is giuen to the altar, Psal. 24.8. it is giuen to the arke, Ier. 33.16. it is giuen to Ierusalem.

Which be the testimonies of the second sort?

The workes which none can doe but God alone, which are ascribed to him, to wit, to create and preserue Ioh. 1.3. & 5.17. Col. 1.16. Heb. 1.2.3., to redeeme 1. Cor. 1.30. 1. Thess. 1.10., to blot out iniquities Mat. 9.6., to search the heart Matth. 9.4. Mar. 2.8. & 14 13., to heare our prayers Iohn 14.14., to quicken Iohn 5.27., to iudge Iohn 5.22.: moreouer, the miracles which he wrought by his owne power, according to that prophesie Esa. 53.5.6. vnto which also euen Christ himselfe sendeth vs Iohn 10.25. Mat. 11.4.5., and for the working whereof he gaue power to his Apostles Math. 10.8.: moreouer, those attributes which do agree onely to the nature of God, and ascribed vnto him: as eter­nall Mic. 5.2. Ioh. 1.1. & 17.5., almightie Iohn 3.31. Phil. 3.21., infinite Mat. 18.20. & 28.20., King of Kings Reu. 19.26., Sauiour Math. 1.21. Act. 4.12., and the rest, testi­fie him to be God by nature.

Which is the third kind of testimonies?

The worship and honor which is performed vnto Christ, namely, [Page 16] inuocation, adoration, faith, hope. Psal. 72.11. All the kings of the earth shall worship him, and all people shall serue him, Esa. 11.10. and Rom. 15.12. All nations shall call vpon him, and trust in him. Psalm. 2.12. Blessed are they that put their trust in him. Euery knee shall bow vnto him Rom. 14.11. Phil. 2.10.. And Iohn. 14.1. Ye beleeue in God, beleeue also in me. Act. 7.39. Lord Iesu receiue my spirit. All which do proue that hee is true God.

Why is it necessary that Christ the Redeemer should be God?

For two causes especially, whereof the former is the greatnesse of the euill, wherewithall mankind was ouerwhelmed, which could be taken away by no creature: The latter is the greatnesse of the good, which could be restored by none to man againe, but by God, who alone is truly good Mat. 19.17..

What is the greatnesse of the euill?

It standeth in foure things, which be these, The greatnesse of mans sin, The infinit & vnsupportable weight of Gods anger, The power of death, The tyrannie of the diuell: which to take away, to abolish, to appease, to ouercome, none was able but God alone.

What is the greatnesse of the good, which could be restored by no creature?

The restoring againe of the image of God Col. 3.10.: therefore Christ (1. Cor. 1.31.) is made to vs wisedome, righteousnesse, sanctification and redemption, not onely by reuealing and teaching of them, but by performing and restoring of them Luk. 1.77. 2. Cor. 5.21. Mat. 20.28. Rom. 3.24. Gal. 3.13. & 4 5. Tit. 2.14. 1. Pet. 1.18. Heb. 5.9..

Why is he called the Word?

Basil saith, because he proceeded from the mind, and is the image of the Father, wholy in himselfe manifesting the Father, and hauing his being of himselfe, euen as our speech is the patterne of all that we thinke: but he (as Ignatius saith) is the Word of the Father, not because he floweth from him, but that he is the essentiall Word of the Father. Or else as Irenaeus speaketh, because he is the Fathers in­terpreter, [...]. and is called his speech, as it were speaking, speaking with the Fathers. Or else because it is he of whom speech is made, that is, of whom the Lord hath spoken, or whom the Lord hath promised: or else because it is he who spake the word, and all things were made.

According to which nature is he called the image of God? Col. 1.15.

Not according to his humane nature alone, as man is said to be made after the image of God, but especially according to his diuine nature, but manifested in the flesh; or so farre forth as God hath truly manifested himselfe in Christ 2. Tim. 3.16.: whereupon he is called the brightnesse of the glorie of the Father, Hebr. 1.3. and the character or ingrauen forme of his person, because he is not some vanishing representation, but ingrauen and durable.

Proue that Christ is very man.

Gen. 3.15. The seede of the woman is promised, which shall breake the Serpents head. Gen. 22.18. God promised Abraham, that in his seed all the nations of the earth should be blessed. 2. Sam. 7.12. it is promised to Dauid, that his sonne must sit vpon his throne and raigne for euer. Esa. 7.14. Behold a virgin shall conceiue and bring forth a sonne. Besides all these, the historie of the Gospell doth plainly proue that Christ was conceiued Luke 1.31., borne Luke 2.7., circumcised Verse 21., had a true body and soule Luke 22.20. Heb. 2.4. Mat. 26.38., was hungrie Mat. 4.2., thirstie Iohn. 19.29., shed his blood Iohn. 19.34., that he died, Mat. 27.50. and that he had all the properties and affections of mans nature, yet without sinne, Math. 9.36. Iohn 2.17. Ioh. 11.33.35. Mat. 26.37.38 that he ascended visibly and locally into heauen, and thence that he shall come againe to iudgement Act. 1.9.11..

Why must Christ needes be true man?

1. The iustice of God required it should be so, that the disobe­dience committed in our flesh might in the same be repaired Rom. 5.17.18.19. Hebr. 2.14..

2. The reason of our adoption: for it pleased the Sonne of God to take the nature of man vpon him, and to become our brother, and by that means to become our nearest kinsman, and most neare allied vnto vs, that we being made his members, might be made the sons of God, Gal. 3.26. and that he might haue right to redeeme and ran­some vs Ier. 32.8. Ruth. 3.12.13.. Hence is matter of comfort in euery kind of temptation. Therfore the Apostle to the Hebrewes, 2.17. & 4.5. saith: He tooke not vpon him the nature of the Angels, but the seed of Abraham, and in all things became like to his brethren, that he might haue compassion of his brethren.

3. For the confirmation of our resurrection: for in that Christ tooke on him our nature, and hath raised it vp, and giuen vnto it immortalitie, and hath exalted it in the heauen, by vertue of that communion (which we haue with him) shall we be raised vp at the [Page 18] last day, and this our vile bodie shall be made conformable to the glorious bodie of Christ, Phil. 3.21. & 1. Cor. 15.22. As in Adam all are dead, so in Christ shall all be made aliue.

Why was neither the Father nor the holy Ghost incarnate, but the Sonne?

1. Because it was meet that the world should be redeemed, and all things restored by him, by whom all things were created, or that man should be redeemed from death by him, by whom he was first created, and should haue bene brought vnto life eternall if he had not sinned.

2. It would haue bene vnconuenient, that there should be two Sonnes, one in the diuine nature, another in the humane nature.

3. It was the eternall decree of the Father, whereby he purposed to saue mankind by the Sonne. Heb. 2.10.

Whether is Christ God and man, diuided or ioyned together?

Ioyned and vnited, but not diuided.

By what kind of vnion?

Not by inhabitation onely, as God dwelleth in the Saints, not by consent onely, Ioh. 17.21. as the faithfull are one in the Father and the Son: not by mixture, as when water is mingled with wine: not by com­bination, as two boords be ioyned together: lastly, not by compo­sition, whereby of the mixture of two things there ariseth a third: but by personall vnion, which the Greekes call [...] incorporation, [...], because neither the whole Deitie, nor any part of it is subiectiuely communicated to the humanitie of Christ, but onely the humane nature was assumed of the Sonne of God into the same person, Leu. 2.16.

What is the personall vnion in Christ?

It is that whereby the person of the Sonne of God, being a per­son from all eternitie existing, did assume the most pure nature of man, wanting all personall existing of it owne, into the vnitie of his person, and made it his owne, the proprieties of each nature being preserued. Or as Paul defines it, Colos. 2.9. Whereby in Christ doth dwell all the fulnesse of the godhead bodily. Whereof we haue a mani­fest resemblance in the vnion of the soule and the bodie, but that it doth not fit in euery point. For in man from the nature of the soule, [Page 19] and the nature of the bodie, there ariseth a third nature com­pounded of two, which is called the nature of man. But in Christ there is not made a frame of one third nature of the diuine and hu­mane, but each remaines pure and vnconfounded. Neither doth that similitude of the iron red hote agree in euery point, because the heate and the light in the iron being hote, are but qualities, not the very substance of the fire. And therefore the Apostle doth well call it a great mysterie of godlinesse, 1. Tim. 3.16.

How is this vnion made?

Without all confusion, without all conuersion of one nature into the other, indiuisibly, inseparably. The difference of the natures by no meanes being taken away by the vnion: but rather the proprie­tie of either nature being saued, and ioyned together or concurring into one person, and one subsisting, as the Calcedon Synode spea­keth in the historie of Euagrius, lib. 2. cap. 4. And from that time that the Word did assume our humane nature, he neuer left it, no not in his death. And to this purpose make those verses:

Sum quod eram, nec eram quod sum, nunc dicor vtrumque:
Ignoras, nisime stirpe ab vtraque tenes.
I am that I was, nor I was that I am, now both am I called:
Thou knowest me not, except thou know me subsisting of both natures.

By what testimonies will you proue, that the diuine and humane nature in Christ did ioyne together into one and the same person?

Esa. 7.14. & 9.6. Luk. 1.35. That which shall be borne of thee, shall be called the Sonne of God, Ioh. 1.4. And the word was made flesh: not by sacramentall vnion, in which respect Christ was said to be a rocke: not by confusion of the natures: not by commutation, as wa­ter is turned into wine, Ioh. 2.14. but by assuming the flesh into the vnitie of the person. The voice of God speaketh thus of Iesus the sonne of Marie: This is my welbeloued Sonne, Mat. 3.17. He that des­cendeth is euen the selfe same that ascended aboue all heauens, that he might fulfill all things, Ephes. 4.10. God sent his Sonne borne of a wo­man. Gal. 4.4.

But what meanes this, that the flesh of Christ is said by Damas­cene and Gregorius Nyssenus to be deified?

Not because it is turned into the diuine nature, but because it is ioyned vnto it into one person: and we must vnderstand it of the be­stowing of gifts vpon it, whereby the humane nature of Christ doth excell all creatures, yet so as they do not abolish his nature.

Why is it necessarie that Christ should be both God and man in one and the same person?

1. To the end he might reconcile God and man, or that he might make God and man one.

2. That he might be a fit Mediator betweene God and men, by reason of his participation and affinitie with them both 1. Tim. 2.5. Heb. 8.6..

3. That he might reconcile God vnto vs by his death, which if he had bene God alone, he could neuer haue suffered; if onely man, he could neuer haue ouercome.

4. That the workes of redemption performed in the flesh of the Sonne, might become a sufficient price for sinne, whereby God, that infinite good, was offended. For although certaine actions do properly proceed from the diuine nature, and some are done by the humane nature, yet all of them do equally receiue their price and worthinesse from the diuine nature. So the flesh of Christ hath po­wer to quicken, because it is the flesh of that person who is God: the obedience of the man Christ doth iustifie, because it is the o­bedience of that person who is God: the bloud of Christ redeemes the Church, because it is the bloud of God, Act. 20.28.

The third common Place, concerning the holy Ghost.

To what things in the Scriptures is this name Spirit attributed?

SOmetime to things created, sometimes to the Creator: whence we may make a double spirit: one created, another vncreated; but yet by proportion, because the word Spirit doth principally agree to the Creator, and to the things created lesse principally. When it is attributed to the creatures, it is vsed two wayes; sometimes it signifies the substance, sometimes the qualitie. The substance either bodily, but by a me­taphor: as Iohn. 3.8. The Spirit, that is the wind bloweth where it li­steth: or else spiritually, and that either the soule, as Psal. 33.6. Into thine hands (O Lord) I commend my spirit, that is, my soule. Act. 7.59 Lord Iesu receiue my spirit: or else the Angels, and those either good: Heb. 1.14. the Angels are called ministring spirits: or else as Luke 11.26. The vncleane spirit taketh to himselfe seuen other spirits worse then himselfe. When it signifieth a qualitie, it is vsed sometime for the o­pinion and affection, as Math. 5.3. Blessed are the poore in spirit: or else for the breathing and motion of the mind, whether it be good, which proceedeth from the good spirit of God; or euill, which is stirred vp by the euill and vncleane spirit, as also from our owne euil will. And hence it is that the gifts of God are called the spirit, but by a metonymie, as when Elizeus saith, Let thy spirit be double vpon me, 2. King. 2.9. And when God saith vnto Moses, Num. 11.17. I will take of thy spirit, and giue it to the Elders. And that either in spe­ciall, as Esa. 11.2. The Spirit of wisedome: for the gift of wisedome, infused by the holy Ghost, &c. Ephes. 1.17. The Spirit of meeknesse, for meeknesse, which the holy Ghost infuseth into the hearts of the faithfull: so the Spirit of faith, 2. Corint. 4.17. and the Spirit of loue, 2. Tim. 1.7. So on the contrary, the spirit of couetousnesse, the spirit of giddinesse, the spirit of drunkennesse, Esa. 10.14. the spirit of slumber, [Page 29] of fornication Esa. 29.10. Hos. 4.12., are vsed for those vices. Or else in generall all the gifts of the holy Ghost: but those especially which in times past in the be­ginning of the preaching of the Gospell were bestowed vpon the beleeuers for the confirmation of the heauenly doctrine 2. Cor. 11.4.. Besides, this word Spirit signifieth a qualitie, when it is opposed against the flesh: and againe, it signifies another qualitie, when it is opposed to the letter.

What doth the Spirit signifie then, when it is opposed to the flesh?

It signifieth the grace of regeneration, that is, whatsoeuer in man, either the mind or the will, or in the affections is regenerate and re­newed by the holy Ghost, as Gal. 5.17. The flesh lusteth against the spirit, and the spirit against the flesh. Now the flesh being opposed a­gainst the spirit, signifieth whatsoeuer is not as yet regenerate in vs, to wit, the pronenesse of the affection, and carnall qualitie of the flesh and sinne Joh. 3.6., which striueth against the spirit, so that one and the selfe same faithfull man (so long as he liueth here) may be said to be both flesh and spirit: as Paule sheweth by his owne example Rom. 7..

But what doth the word Spirit signifie, when it is opposed to the letter?

It signifieth the power and efficacie of the holy Ghost ingrauing in our hearts the righteousnesse of Christ, and by that meanes the law of God it selfe, and bowing our hearts to the obedience there­of as it is, 2. Cor. 3.6. The letter killeth, but the spirit giueth life: that is, the bare law considered without Christ, without the operation and efficacie of the holy Ghost killeth, by the corruption of our na­ture: but the Gospell by the Spirit of Christ, which it hath ioyned with it, giueth life. Sometimes also Paule calleth the externall signe in the ceremonies, the letter, being seuered from the end of that signe, or from the vertue and truth of it, which he cals spirit, as Rom. 2.27. But they that by the letter vnderstand the literall sense: and by the name of the Spirit the allegoricall, speake to no purpose.

But when it is attributed to the Creator himselfe, how many waies is the word Spirit taken?

Two manner of wayes: one way essentially, otherwise personally. And essentially either in common, of the whole Trinitie, Ioh. 4.24. God is a spirit, or else specially for the diuine nature of Christ, or for [Page 30] the power and efficacie of the truth in the humanitie assumed Mat. 12.28.: Ro. 1.4. Of his Sonne made of the seed of Dauid according to the flesh, de­clared to be the Sonne of God, according to the spirit of sanctification by the resurrection from the dead, 1. Pet. 3.18. Put to death according to the flesh, but quickened in the spirit, in the which also he preached vnto the spirits that are in prison. So Heb. 9.14. Christ by the eternall spirit offered vp himselfe without spot to God: and 1. Tim. 3.16. he was iusti­fied in the spirit.

But when is this word Spirit vsed personally?

When it is taken for the third person in deitie, who together with the Father and the Sonne is the same in essence and deitie, as Mat. 28.19. Go baptize all nations in the name of the Father, of the Sonne, and of the holy Spirit.

But why is the third Person called the Spirit?

Because he is that essentiall vertue and working, being of the same substance together with the Father and the Sonne, proceeding equally, and as it were breathed from them both: or else by a Meto­nymie of the effect: or else because he breatheth where he listeth Ioh. 3.8.: or else because he stirreth vp spirituall motions in the hearts of the beleeuers, and doth purifie their hearts, and quicken them, which also is shewed by this epithet Holy, not sanctified, but sanctifying, or the sanctifier in way of excellencie (as the Father is called the Creator, the Sonne the Redeemer,) of his especiall operation in vs, which is called Sanctification 1. Pet. 1.2..

Proue now that the holy Ghost is God.

I proue it. 1. By the Phrases of Scripture.

2. By the attributing of those properties belonging to God vn­to him.

3. By the workes or effects which agree to God alone.

4. By that worship and honor which is performed vnto him by the faithfull.

5. By that punishment which is inflicted vpon such as sinne a­gainst the holy Ghost.

Shew me those sentences of Scripture whereby you can proue that the holy Ghost is God.

Those words which the Prophets do affirme were spoken by the God of hoasts, the Apostles do ascribe to the holy Ghost. As that [Page 31] we reade, Esa. 6.9. Iehouah said vnto the Prophet: Go and say to this people, Heare and vnderstand not, &c, the Apostle Act. 28.25. attri­buteth to the holy Ghost. Againe, Act. 5.3. Peter saith thus to A­nanias: How is it that he hath filled thine heart, that thou shouldest lye vnto the holy Ghost? and presently after, Thou hast not lyed vnto men, but vnto God. But the Spirit is in plaine words called God, and the temple is assigned vnto him which belongs to God alone 1. Cor. 3.16.17 & 6.19 20 2. Cor. 6.16., and he is called Lord and God 1. Cor. 12.4.5..

Shew some testimonies wherein the proprieties which agree to God alone are attributed to the holy Ghost?

Gen. 1.2. It is said that the Spirit of God moued vpon the wa­ters presently in the beginning of the creation: therefore he is e­ternall Heb. 9.14.. He is said to be present euery where, and of infinite great­nesse, Psal. 139.7. O Lord whither shall I flie from thy spirit? Wisd. 1.7. The spirit of the Lord filleth the world. Whereupon Basill in his book intreating of the holy Ghost, against those which denie him, frameth this demonstration:

Euery creature hath a substance circumscribed:
The holy Ghost hath not a substance circumscribed:
Therefore he is not a creature, and ergo, he is a God.

He is said to be omniscient knowing all things. Ioh. 15.13. That spirit shall leade you into all truth. 1. Cor. 2.10. The spirit searcheth all things, yea euen the deepe things of God. And he is called Almigh­tie Esa. 14.13..

Proue the diuinitie of the holy Ghost by his workes.

The works which are onely proper to God alone are ascribed to him, as the worke of creation, conseruation, viuification, Iob 33.4. The Spirit of Iehouah hath created me, and the Spirit of the Almighty hath quickened me. Psal. 33.6. By the word of the Lord were the hea­uens made, and all the power of them by the spirit of his mouth. He is said in like manner to dwell in the hearts of the faithfull as in a tem­ple Rom. 8.9. 1. Cor. 3.6.: Regeneration, iustification, sanctification Ioh 3 6.8. 1. Cor. 6.11. 1. Cor. 3.16.: truth, grace, and whatsoeuer good thing can be imagined, 1. Cor. 12.4.5.11. One and the same Spirit diuideth all things.

How do you proue that he is God, by that worship and honor which is giuen vnto him?

1. Because faith and inuocation is attributed vnto him, for we are baptized into the holy Ghost, as well as into the Father and into the Sonne Mat. 28.19., and as we call vpon the name of the Father, and the Sonne, euen so also on the holy Ghost.

2. We confesse in the Creed, that we beleeue in the holy Ghost.

3. Because euen the Angels themselues called Seraphims, do a­dore the holy Ghost Esa. 6▪3:, and the Apostles call vpon him Act. 13.2.3. 2. Cor. 13.13. Reu. 1.4..

How do you proue by the punishment which is inflicted vpon them that sinne against the holy Ghost, that he is God?

Because blasphemie against him is not remitted Mat. 12.31.: for Christ saith, Mark. 3.29. He that shall sinne, or speake blasphemie against the holy Ghost, shall neuer be forgiuen, neither in this world, nor in the world to come.

Now proue, that the Spirit of God is a person subsisting in God, really distinguished from the Father and the Sonne.

1. Out of the Creed: for whereas we say in the beginning, I be­leeue in God, and presently adde, 1. the Father, 2. the Sonne, 3. the holy Ghost: as we confesse the holy Ghost to be God, so also do we acknowledge the same to be the third person in the deitie, not by degree, but by order.

2. In the baptisme of Iesus Christ, the Fathers voice is heard from heauen: Christ stands by, who was baptized of Iohn Baptist, and the holy Ghost descended in the forme of a Doue, who sitteth vpon Christ Mat. 3.16.17. But euen Christ himselfe Ioh. 14.16. distinguisheth the holy Ghost from himselfe and the Father, when he saith: Ano­ther comforter shall he giue vnto you; he saith another in person, not another thing in essence, and 15.26. I will send you the Spirit, euen the comforter from the Father. And vnto him is attributed a voice Act. 13.2.: and his good pleasure Act. 15.28., and free will 2. Cor. 10.11, and a peculiar appearing in a bodily forme Cap. 2.3.: all which be the properties of a person truly sub­sisting. And Ioh. 5.7. There be three which beare witnesse in heauen, the Father, the Word, and the holy Ghost, and these three are one.

What then is the holy Ghost?

He is the third Person of the Trinitie, eternall, coessentiall to the Father, and proceeding from them both ioyntly and inseperably; together with the Father and the Sonne the Creator and Conser­uator of all things, who is sent into the hearts of the elect to sancti­fie them; together with the Father and the Sonne equally to be worshipped. As for his sending foorth, it is in operation not in es­sence, the which being vnmeasurable, in that it is true God, chan­geth not place, neither is in a place, but euery where as God, Ga. 4.6

Proue that the holy Ghost proceedeth from the Father.

Ioh. 15.26. He that proceedeth from the Father: and Mat. 10.20. It is not ye that speake, but the spirit of your Father that speaketh in you.

Proue that the holy Ghost proceedeth from the Sonne?

Ioh. 14.26. and 15.26. he is said not onely to be sent and to be giuen of the Father, but also of the Son: and Ioh. 16.14. to receiue all things from Christ. He shall receiue of me, and declare all things vnto you, Rom. 8.9. and Gal. 4.6. He is called the Spirit of the Son. Moreouer Augustine saith, that Christ gaue the holy Ghost, by breathing him into them, that he might shew that he proceedes euen from him Joh. 20.22..

Ob. 1. Christ saith, that he proceedes from the Father, therefore not from the Sonne.

Ans. Christ doth not say, that he proceedes onely from the Fa­ther, therefore this proues nothing.

Ob. 2. If the holy Ghost be one, he must haue but one begin­ning, and so proceed from the Father alone.

Ans. It followeth not, seeing that breathing of the Father and the Sonne, by which the holy Ghost proceedeth from the Father and the Sonne, is onely one.

What then be the proprieties whereby the Persons are really distinguished amongst themselues?

Not to be begotten, or the Paternitie or fatherhood is the incom­municable proprietie of the first Person of the Trinitie, whereby it comes to passe that the Father is of no other, but of himselfe, not made, not begotten, but from all eternitie begetting the Sonne.

Now [...]o be begotten, or generation, or the sonneship is that whereby the Sonne doth receiue, and hath in himselfe all and his whole essence from the Father.

[Page 34] [...].2. Proceeding, flowing, or comming from, being likewise ta­ken passiuely, whereby the holy Ghost from all eternitie doth re­ceiue that self same and whole essence from the Father and the Son, and hath it whole in himselfe. Therefore the holy Ghost is said to proceed from the Father and the Sonne, not when he is sent, or powred foorth vpon the house of Zach. 12.10 Dauid, but in respect of his es­sence, which from all eternitie he receiued, communicated vnto him of the Father and the Sonne.

Is there then a difference betweene generation and proceeding?

There is, but I (saith August.) know it not, neither am I able, nor sufficient to distinguish them: because that as generation, so procee­ding is altogether vnspeakable. Yet this difference may be yeelded, that (as the same Augustine saith) whatsoeuer is begotten doth also proceed, but not of the contrarie, whatsoeuer doth proceed, is also begotten.

These proprieties by what other names are they called?

They are called the workes of the Trinitie within, because they be effected within the very essence, without all respect to creatures after an incomprehensible manner. They are also called workes di­uided, or distinct and incommunicable. For to be a Father agreeth onely to the Father, to be a Sonne onely to the Sonne, Proceeding onely to the holy Ghost.

What call you the workes of the Diuinitie without?

Which in respect of the creatures are done of the whole Trini­tie: or which the three persons ioyntly together effect in the works of creation and redemption. And they are said to be vndiuided, be­cause they be common to the three Persons: whence comes this rule: The workes of the Trinitie without are vndiuided. Gen. 1.26. Let vs make man after our owne image. And Ioh. 5.17.19. What things the Father doth, the same things in like manner the Sonne doth also; but yet so, as there is kept the proprietie of the Persons, the order of doing, and the difference 1. Cor. 15.57. Rom. 11.36. [...].. So the worke of incarnation being taken a­ctiuely, is a worke of the whole Trinitie, in regard of the * accom­plishing of it, if you consider the effect, although onely the Sonne be incarnate.

What names are giuen to the holy Ghost in the Scriptures?

He is called the [...] Comforter, that is, the Aduocate Ioh. 14.16. & 15.26. & 16.7. not of Redem­ption, nor of Mediation, or of Reconciliation betweene God and [Page 35] men (for Christ alone in this respect is Mediator) but of comfort, namely, teaching vs to pray, comforting the afflicted, teaching the truth, begetting those vnutterable gronings, of which Paul spea­keth Rom. 8.25.26. He is called the Spirit of truth Joh. 14.26., because he tea­cheth the truth effectually. Also the spirit of adoption Gal. 4.6., because he sea­leth vp the adoption of the sonnes of God in our hearts. Also the Spirit of sanctification or the holy Ghost Rom. 8.15., not so much in regard of his essence, as for his effects Rom. 1.4..

What be the effects of the holy Ghost?

1. In generall, to quicken, to sustaine, to rule, to gouerne: in spe­ciall, to giue testimonie vnto Christ Iohn 15.26..

2. To leade the elect into all truth, to regenerate Iohn. 16.13. the minds of the faithfull. Tit. 3.4. He hath saued vs by the washing of the new birth, and by the renewing of the holy Ghost, which he worketh, whilest that he illuminateth our minds with the true knowledge of Christ, crea­teth in vs faith in Christ by the hearing of the Gospell, and by faith bringeth forth in vs newnes of life, & incorporateth vs into Christ Eph. 3.5.16., and applieth Christ, and the offices and treasures of Christ vnto vs. Also to seale vp vnto vs the promises of God. Ephes. 1.13. He is cal­led the Seale, the earnest of our saluation, and the earnest of our inhe­ritance, 2. Cor. 1.22. because by his testimonie he doth establish, con­firme, and seale vp in our hearts the assurance of our inheritance to come.

What [...]e the Epithets which are ascribed to the same holy Ghost in the Scriptures?

1. He is called the finger of God. Luke 11.20. If I by the finger of God cast out diuels, by whom do your children cast them out? because the Lord doth manifest his power by him Exo. 18.17..

2. Againe, he is called water: Iohn. 3.5. Vnlesse a man be borne a new of water and the spirit, he shall not enter into the kingdome of God. And 7.18. He that beleeueth in me as saith the Scripture, riuers of water of eternall life shall flow out of his belly. Now this he spake of the spirit, because it cooleth vs, it quencheth our spirituall thirst Ioh. 4.14:, it watereth vs being emptie of all the iuice of life, and maketh vs fruitfull, it wa­sheth away all the filthinesse of our hearts, and like water is poured into the beleeuers, as it is said, I will poure out of my Spirit. Ioel 2.28. and Esa. 44.3.

3. He is called fire, as Math. 3.11. He that shall come after me, he [Page 36] shall baptise you with the holy Ghost and with fire. From the effect, be­cause he purgeth out all the drosse, inflameth vs to the feare of God, to loue and kindnesse both of God and our neighbour, and hath o­ther effects like vnto fire.

4. He is called Seed, 1. Iohn. 3.9. He which is borne of God hath his seed in himselfe: because by his power, as it were by seed, the faith­full are renewed, and are made new men, that being dead to sinne, they may liue to God.

5. He is called the annointing 1. Ioh. 2.27. Psal. 45.8., and the Oile of gladnesse: the speech being borrowed from the custome of annointing, which was vsed in time of the law, to signifie the fragrant smell and spirituall sweet­nesse of the gifts of the spirit.

What doth the holy Ghost dwell in the hearts of the beleeuers onely by his gifts, or also by his Essence?

Yea euen by his Essence, yet not extensiuely, or as it were a part of the essence of things, as the Manichees and others dreamed: but intensiuely, so farre forth as he is euery where present as he is God, and in the efficacie of his presence. Rom. 8.11. The Spirit of him that raised vp Iesus from the dead, dwelleth in you. And ( Ioh. 14.23.) Christ saith, We shall come vnto him, and make our abode with him. For we may not thinke that he bestowes his gifts so vpon vs, that he him­selfe should be in another place, but he is present with his gifts, both to the whole Church, and euery particular elect, gouerning and quickning them both within and without. 1. C [...]int. 6.19. Your body is the temple of the holy Ghost which is in you. And [...]. Cor. 13.13. The communion of the holy Ghost be with you all.

What doctrines are contrary to this?

1. The heresie of the Pneumatomachoi, who denie the holy Ghost, who do of set purpose oppose themselues and impugne the holy Ghost: of which stamp was Samosatenus, who called the holy Ghost the power of God, hauing no person, and the simple action of God in the hearts of men.

2. Macedonius, who affirmed the holy Ghost to be not a Lord, but a seruant and a Minister: and that he was not the Creator, but a creature: and by the name of Spirit, was onely signified those new motions which God stirreth vp in the regenerate, abusing that place Psal. 51.12. Create a new heart in me O God, and renue a right spirit in my bowels. Where the name of Spirit is vsed for the created gifts [Page 37] of the Spirit.

3. Seruetus, who imagined that the holy Ghost was nothing else but the power of God infused into euery creature, whereby they moue and liue, which Philosophers call Nature.

4. The errour of the latter Grecians, who denied that the holy Ghost proceedeth from the Sonne.

5. The blasphemie of Campanus, and certaine other Anabaptists, who cried out, that the holy Ghost tooke his beginning as soone as Christ was glorified: abusing that testimonie, Iohn 7.39. As yet the holy Ghost was not giuen, because Iesus was not yet glorified. Where it is manifest, that the Euangelist speaketh not of the person, but of those admirable gifts which were powred out vpon the Apostles in the day of Pentecost: as also in that saying of the Disciples of Iohn, Act. 19.2. Yea, we haue not so much as heard whether there be any holy Ghost or not.

6. The errour of those who denied him to be adored with one and the same faith and inuocation with the Father and the Sonne.

The fourth common Place, of the holy Scripture.

What is the holy Scripture called?

THe Scripture, putting one name for another, is vsed for the writings of the Prophets and Apostles, which the companie of the faithfull doth religiously vse for the instruction in godlinesse. And it is called holy, because being deliuered of God, it containeth holy things necessary vnto eternall life. And in the same sense it is called the written word of God, and the vnappealable Iudge of all con­trouersies in religion Esa. 8.20. Luk. 16.29.31.

Who is the Author of it?

God himselfe, who did commit his will vnto writing by men called immediatly of himselfe, and inspired by the holy Ghost, as As his penmen and publike notaries. his seruants at hand, 2. Pet. 1.21. For the Prophesie was not at any [Page 38] time brought by the will of man, but the holy men of God spake as they were moued by the holy Ghost. Hereupon all the Prophets do with one accord repeate this, The mouth of the Lord hath spoken it, Esa. 58.14. These things saith the Lord, Ezec. 12.25.28. 2. Tim. 3.16. The whole scripture was giuen of God by inspiration. 1. Cor. 2.13. Which things we speake, not in the words which mans wisedome teacheth, but which the holy Ghost teacheth. Wherupon depend the adiuncts of the Scripture, as the authority, the excellency, the truth, and fulfilling of them, which is as necessary, as it must needs be that God is true. Whence also it comes to passe, that the Scripture alone is to be be­leeued: for it selfe of it selfe is worthy to be beleeued: neither is it subiect to the censure, addition, diminution, or alteration of Angels or men Deut. 12.32 Reu. 22.18.. It alone is without all error Mar. 16.24., and we are bound to beleeue it alone vpon the bare affirmation thereof; by it alone all opinions which all men shall reade, Deu. 17.9.10 Esa. 8.20. Mal 2.7. Act. 17.2. are to be confirmed and to be decided Iosu. 1.8. Iob. 5.39. Act. 17.11.. This alone is perfect, and containeth all things necessary vnto life e­ternall Psal. 19.8. Luke 16.29. Ioh. 15.15. Act. 20.20.27. 2. Tim. 3.16 17. Lastly, it is firme and constant 2. Pet. 1.19..

How manifold is it?

Two-fold: for it is deuided into the old and new Testament, or into the doctrine of the Prophets and Apostles, which is contained in the Canonicall bookes.

Which bookes be called Canonicall?

All those which being indited by the holy Ghost, were either written or allowed by the Prophets and Apostles, that these alone might be the rule and direction of faith and good workes; by which all other doctrines are to be weighed and examined, so as all men may vnderstand that it is the doctrine of God, and true, according to the Apostles precept, to walke by the same rule or canon, Phil. 3.16. that we should walke after the same rule.

How many bookes are there of the old Testament?

The auncient Hebrewes, to whom (as the Apostle plainely wri­teth) were committed, Rom. 3.2. the oracles of God, and also the Iewes do receiue at this day 24. bookes of the old Testament as ca­nonicall and of vndoubted authoritie, which they cal Esrim veorba of the number of 24. bookes.

How do they deuide those 24. bookes?

1. Into foure classes or rankes: the first they call Thorah, the law or doctrine, and to this ranke they assigne the fiue bookes of Moses, [Page 39] Genesis, Exodus, Leuiticus, Numbers and Deuteronomie, which the Greekes call the Pentateuch.

Which is the second ranke?

It is called Nebijm Reschonim, that is of the former Prophets, and is contained in foure bookes, Iosuah, Iudges, Samuel and the Kings.

Which is the third?

It is called Nebijm Acharonim, that is of the latter Prophets, and containeth foure bookes, Esaias, Ieremie, Ezechiel, and the booke of the twelue small Prophets.

Which is the fourth?

It is called Sepher Ketubim, that is the booke of holy writers, and containeth eleuen bookes, Chronicles, Psalmes, Prouerbs of Salomon, Iob, Ruth, Ecclesiastes of Salomon, Lamentations of Ieremie, Song of songs, Ester, Daniel, Esdras and Nehemias, which two last are recko­ned for one. All these bookes (if they be reckoned together) make foure and twentie. Now that some men reckon only two and twen­tie, that comes to passe thus, because they reckon the booke of Ruth with the booke of Iob, and the Lamentations of Ieremie with his Prophecie as one booke.

Are there added to these canonicall bookes any other bookes?

There are added certaine writings, called Apocrypha, as if you would say couered, secret or hidden, because in old time they were not produced publikely in the Church to proue any articles of faith, but onely to reforme manners.

Haue the bookes called Apocrypha equall authoritie with those called Canonicall?

In no case: because they were neither written by Prophets nor Apostles, neither are we to beleeue them for themselues; neither doth the efficacie, force and maiestie of Gods spirit shine in them as it doth in the Canonicall: and in them there be some things which are cleane contrary vnto the Canonicall Scriptures. Neither were they euer giuen to the Iewes (to whom notwithstanding were committed the oracles of God) because they are not extant writ­ten in the Hebrew tongue. And their authorititie was euer doubtful in the Church, and it is doubted of the authors of them.

Into how many parts is the new Testament deuided?

Into foure parts: The first containeth the foure Gospels, name­ly, of Matthew, Marke, Luke and Iohn. The second, the Actes of the Apostles, written by Luke. The third, the Epistles of the A­postles; foureteene of Paul, three of Iohn, two of Peter, of Iames one, and one of Iude, Iames his brother. The fourth, the Reuelation of Iohn.

How do the writings of the Prophets differ from the Apostles?

Nothing in regard of the doctrine; for the same faith and do­ctrine of manners is taught in them Iohn 5.46., but in regard of the time. For the writings of the Prophets containe prophesies of Christ to come; but the Apostles writings containe the history of Christ now exhibi­ted, and shew the accomplishment of those prophesies in narrations and applications. Whereupon the old Testament may be called the foundation of the new: as the new, the accomplishment of the old: and as the old Testament giues credit to the new, euen so the new Testament giues credit to the old. And Christ compares the Prophets doctrine to seed time, the Apostles to haruest: and those things which are obscurely shadowed out in the books of the Pro­phets, are more clearely and abundantly vnfolded in the bookes of the Apostles Mat. 13.16. 1. Cor. 10.11. 2. Cor. 3.13.18. Heb. 10.1..

After that the new Testament was added to the old was the word of God made more perfect?

No: for when there were no mo but onely the fiue bookes of Moses, they were sufficient. To these the Prophets were added as interpreters. Therefore the old Testament was perfect and suffici­ent in regard of the sense, although not in regard of the wordes. And by the adding of the new, it was not made more perfect, but more plaine Gen. 3.15. Esa. 53. Luk 16 29. Iohn. 5.39. 1. Cor. 15.3.4..

How may it appeare that the writings of the Prophets and the Apostles were indited of God?

Partly by testimonies, partly by reasons. And by testimonies, partly inward, partly outward. The internall witnesse is one alone: namely, of the holy Ghost inwardly speaking to our heart, and per­swading vs that those writings are inspired of God, and sealing them vp in our hearts. Eph. 1.13. and 1. Ioh. 2.20.27. Ye haue an oyntment of the Lord, and this oyntment teacheth you of all things: for [Page 41] whosoeuer are led by the spirit of God, can easily discerne his power speaking in the Scriptures: as it is said 1. Cor. 2.15. The spirituall man discerneth all things: and Esa. 53.1. The arme of the Lord is not reuealed to all men. So Luk. 8.10. and Mat. 13.11. The mysteries of the kingdome of heauen are not reuealed to all men, but to those to whom it is giuen of God. And this testimonie properly maketh for our con­firmation, and this alone doth satisfie vs, being knowne of them a­lone that are conuerted vnto Christ Ioh. 14.17., which doth euermore agree with the Scripture, without which the testimonie of the Church can be of no waight with vs. For as none but God alone is a fit wit­nesse to testifie of himselfe in his word: euen so the word neuer fin­deth credite in our hearts, till such time as it be sealed vp vnto vs by the inward testimonie of the spirit.

The externall testimonie of the Scriptures that they proceed from God, is to be taken from the Iewes themselues, who with one consent testifie, that those books of the old Testament were in­spired by God, and therefore do most carefully reade and preserue the same: wherupon (not without cause) Augustine calleth them the Libraries and Stationers of the Christians, who haue affoorded vn­to vs the reading of the holy bookes, the vse whereof they them­selues despise. Besides, those Iewes do testifie that Iesus Christ was famous for his wisedome and vnspeakable miracles, and that he was put to death of the people, and rose againe the third day. Iosephus lib. 18. 4. of the Iewes Antiqu.

What reasons haue you to proue, that the Scripture came from God?

1. The Antiquitie of them. For that which is most auncient is most true: that is counterfeit which is later.

2. The euent and accomplishment of the Prophecies, as of the Messias and Sauiour of mankind Gen 3.15.: the foretelling vnto Abraham that his seed should go into Egypt, their slauerie in Egypt, and their deliuerance which should come to passe foure hundred yeares after Gen. 15.13.14.15. Act. 7.6.7.. The promise made of the erecting of the Empire, and kingdome in the tribe of Iudah Gen. 49.8.. The foretelling that the Gentiles should a long while after be called to the gracious couenant of God Esa. 45.22.: of the de­struction of Ierusalem Esa. 22.1. Ezec. 15.6. 2. King. 24.14 Dan. 9.26. Mat. 24.2.: of the returne of the people out of the cap­tiuitie of Babylon Ier. 12.15. & 25.11.12.: of the acts of Cyrus for the good of the Iewes, which are set downe Esa. 45.1.2. The foretelling that Iosias king [Page 42] of Iudah should slay the Priests, and should burne mens bones vpon the altar of Bethel, which was foretold 333. yeares before Iosias was borne, and 359. yeares before it was performed 1. King. 13.2. & 2. King. 23.15.. Those famous Prophecies of Daniel concerning the foure Monarchies, and the succession of them, of Antichrist and his doctrine, of the end of the world Dan. 7.17. & 12.2., and such like: of the comming and death of Christ Dan. 9.24.25.26.27.. All which could neuer be forseene by the wit of man, nor be gathered by naturall causes, and yet they were all proued most true, by the certaine euent of them.

3. That maiestie of the Spirit to be adored which euery where shineth clearely in the Scriptures, vnder that rude and plaine simpli­citie and humilitie of words 1. Cor. 2.4..

4. The power of the Scripture, that it hath in the minds of men, 1. in the conuersion of a man, when as the Scripture sendeth foorth a certaine secret force, wherby a man is affected, and inwardly mo­ued, and so transformed into a new man Heb. 4.12. Psal. 119.111. Act. 13.12.. 2. In time of affliction when it doth enkindle in our hearts a liuely and firme consolation, that at length men should preferre the holy Scripture before all they do enioy, neither will they suffer themselues by any kind of afflicti­on, no not by death it selfe to be withdrawne from the same: as we haue plaine example in the Martyrs, by whose bloud it was sealed.

5. That deadly and irreconciliable hatred wherewith the di­uell and the world do persecute the doctrine of the Scripture, wher­as they can brooke other doctrines, though neuer so absurd and impious.

6. The inuincible certaintie thereof, that against so many stra­tagemes of the diuell, and so many outrages of the world, it abideth firme, and by a wonderfull successe gets the victorie. To which purpose is that we reade 1. Machab. 1.59. That when Antiochus had giuen in charge that all the holy Scriptures should be burned, yet continually after that, they peeped foorth of their dennes, and not long after being translated into the Greeke tongue, were spread ouer the whole world.

7. That most sweet harmonie, and wonderfull consent be­tweene all the parts of doctrine taught by Moses, the Prophets, Christ, the Euangelists, and the Apostles.

8. The wonderfull calling of Moses Exo 2.7.10 & 3.2. & Act. 7.20., of the Prophets Amos 7.14., of the Apostles, of whom the most were vnlearned and simple men, [Page 43] which had not bene brought vp in the schooles of men, and learned that there which they taught to others, who did so skilfully dispute of heauenly mysteries vpon the sodaine Act. 2 11. & 4.13.. The wonderfull conuer­sion of Paule (being before a professed cruell and bloudie enemie) to a new man Act. 9.3. &c: and that all these had no regard of their owne honor and profit, but onely the glorie of God, and of Christ, and of the saluation of men.

9. The perpetuall consent of the whole Church, and of all the godly the space of so many ages ouer the face of the whole world farre and neare in imbracing and keeping the Scripture.

10. So many and so famous miracles, as well of the old Testa­ment (which Satan was neuer able to imitate, no not in anie resem­blance, as the raising vp of the dead 1. Kin. 17.22. & 2. King. 14.33 & 13.21., the deuiding of the sea and of the riuers Exod. 14.21. Ios. 3.15.16., the staying and going backe of the Sunne Ios. 10.13. 2. King. 20.11.,) as of the new Testament, which the Iewes themselues cannot denie, as Iose­phus beareth witnesse li. 18. cap. 4. although the Iewes at this day af­firme, that the miracles of Christ were done by I know not what su­perstition of the word Schem hamphoras, least they should be con­strained to confesse the truth, and to acknowledge Iesus the sonne of Marie to be the Christ.

11. The matter of the Scriptures, which containeth doctrine euery where heauenly and fauoring of no earthly thing. In it alone is propounded the pure and perfect law of God Deu. 4.6 7.8 Psal. 19.9.: & that alone shewes that meanes of saluation which doth not resist the glorie, and most perfect iustice of God, and satisfieth the consciences of men.

12. The forme: because there doth appeare manifestly the dis­pensation of the wisedome of God ordered and disposed.

13. The most lamentable ruine of the persecutors and haters thereof.

What is the true vnfallible note, wherby all men of sound iudgemēt do acknowledge that doctrine to be the doctrine of the true God?

Because that doctrine which doth teach vs to seeke the glorie of one God, and of him alone in whole and euery where, and to cleaue vnto him, out of all doubt that doctrine is the doctrine of the true God Prou. 16.14 1. Cor. 10.31. Jerem. 9.31. 1. Timot. 1.17. Ioh. 7.18. & 8.49.50. & 5.43 44. & 12.43. Gal. 1.10. Phil. 1.9.11.. But onely the regenerate do rest in it, as that that bringeth saluation and the doctrine of God with full assurance of their heart.

But how shall we answer them, who aske how we know that Moses, the Prophets, and the Apostles were the authors of those writings which [Page 44] are published vnder their names: and whether there was euer any such Moses or no?

That such a question is not to be vouchsafed an answer, but rather to be punished: for it is as much as if any man should aske whether there were euer any Plato, Tullie, Aristotle, whose writings are dai­ly conuersant in the hands of all men.

Seeing that before Moses his time we reade not that there was any word of God written, how did God all that time reueale his will vnto men?

Either by oracles pronounced by the mouth and voice of God himselfe to his seruants Num. 12.8, or else by Vrim and Thummim, that is, light and perfection, which God gaue to Moses to put it into the breast-plate of the high priest Exod. 28.20.: but what they were, and of what fashion no man knoweth. Or else by visions and resemblances, which the Lord offred to the eyes or mind of them that were waking Ier. 1.10.11.: or else in dreames, sent of God to them that were asleepe Num. 12.6.: at the last God stirred vp Moses, that he should be the first pen-man of holy Scrip­ture. Yea, and God himselfe writing the ten Commaundements with his owne finger, did as it were consecrate the Scripture Exod. 31.28., and gaue Moses in charge to write the bookes of the Law Exod. 24 4.. Afterwards he deliuered his word by the Prophets Luk. 1.70., by Christ God and man Heb. 1.1.. Last of all by the Apostles of Christ, both by word and writing Mat. 28.19. Act. 1.18. Rom. 16.25. Reu. 1.11.: but there was nothing deliuered by word of mouth, but that which is now extant in writing. For although there were moe things spo­ken and done then are written: yet nothing contrarie: and these things which are written are sufficient Joh. 20.31..

But wherefore was the word of God committed to writing?

1. By reason of the forgetfulnesse of mans mind.

2. Because men are so prone to fall into all kinde of impietie whereby the works of God are corrupted.

3. Because of mans boldnesse to coyne new kinds of religions.

4. Because of the subtiltie of Satan, who transformeth himselfe into an Angell of light, and deceiueth the minds of men with coun­terfet reuelations.

In what tongue was either of the Testaments written?

The old Testament was written by Moses and the Prophets in the Hebrew tongue, because that was the language of the people of God, to whom especially it did belong. But the new Testament [Page 45] was written by the Euangelists and Apostles in the Greek tongue, because that language by reason of the Greeke Empire which went before the Romaine, was almost in vse among all nations, and was more fit for the spreading of the kingdome of Christ through the whole world. And therefore the Hebrew text in the old Testament and not the Greeke, and the Greeke text in the new is authenticall, and not the Latine or anie other.

Ought the Scripture to be propounded to all Christians in their owne natiue tongues?

Questionlesse: because Christ him selfe taught in their natiue tongue Luk. 4.17., and the Apostles taught the Grecians and other nations not in the Hebrew but the Greeke tongue, and they taught euery nation in their owne natiue language Act. 2.11..

Is the Scripture manifest, or is it obscure?

It is manifest, if you regard the foundation of the doctrine of sal­uation; as the Articles of faith, the precepts of the Decalogue: hence it is called a Lanterne Psa. 119.105 & 2. Pet. 1.19. to those whose mind God doth open Luk. 24.45.: but it is obscure to those which be blind, and to all that perish, whose minds the god of this world hath blinded Cor. 4.3.4..

But it is not alwayes obscure to the elect Ioh. 16.13., and only in part, 1. that they shold not too much relie vpon their owne wit, but shold seeke the vnderstanding of it at the hands of God by prayer. 2. That they might be stirred vp to a more carefull studie of the same. 3. That they might make more account of the ministerie of the word whereby they are taught, and therefore stand in need to haue it expounded Prou. 29.18., by the example of Christ Luk. 4.17., and of Philip Act. 8.31.35.

What is the Interpretation of holy Scripture?

It is the vnfolding of the true and naturall sense of the Scripture, & the application of it vnto the manifest vse of the Church 1. Cor. 14.4. & 5.31., which Paule calleth prophecie Rom. 12.6., Peter [...], the resolution of it 2. Pet. 1.20. For the word of God fondly vnderstood, is not the word of God, saith Theo­doret.

Whence must we fetch the interpretation of Scriptures?

Not out of euery priuate mans braine and forestalled opinions 2. Pet. 1.20., but it is to be taught out of the Text it selfe, that is, by obseruing those things that go before and follow after, and comparing that place with other places of Scripture.

What must be the rule of interpreting?

Onely one, namely, the Analogie of faith Rom. 12.6., which is nothing else but the constant and perpetuall sense of Scripture expounded in the manifest places of Scripture, and agreeable to the Apostles Creed, tenne Commandements, the Lords prayer, and generall sentences and axiomes of euery maine point of Diuinitie.

What is the vse of holy Scripture?

2. Tim. 3.16. The whole Scripture is giuen of God by inspiration, and is profitable for doctrine, for reprehension, for correction, for instruction in righteousnesse, and for exhortation Rom. 15.4., o [...] consolation 1. Cor. 14.3.: that is, for do­ctrine or confirmation of true opinions, for reprehension of errors, for correction of manners, instruction of life in righteousnesse, for comfort in affliction, that the man of God may be perfect, and fur­nished for euery good worke.

What shall we answer to that saying of Augustine: I would not beleeue the Gospell, vnlesse the authoritie of the Church moued me?

That Augustine speaketh of himselfe, as yet not conuerted vnto the faith. Neither is it any maruell that those which are not as yet conuerted, are moued with the consent of the Church, and the au­thoritie of men. Therefore his meaning is, that the Church is as it were an [...]. introduction, whereby we are prepared to giue credite to the Scripture.

What things are contrarie to the Scripture?

1. The error of the Sadduces, which onely receiued the fiue bookes of Moses, which caused Christ to confute their deniall of the resurrection, out of Moses, Mat. 22.31.

2. Of certaine Anabaptists who reiected the booke of Iob as a fai­ned tragicall Comedie; yea the Song of songs, and Ecclesiastes, as if the one taught Epicurisme, the other were a wantō loue Ballad. Yet for Iob we haue his countrie and condition set downe in the begin­ning and end of his booke, which argueth no fiction: and besides, he is mentioned by Ezechiel, cap. 14.14. and Iam. cap. 5.11. and Paul. 1. Cor. 3.19. And for Ecclesiastes, it rather deterreth from pleasure, in that it argues all pleasures of vanitie, and iudgeth them fooles who rest vpon them: as on the contrarie, it maketh felicitie to consist in the feare of God, and keeping his commandements, cap. 1.2. & 7.3.8.12.11.9. and the whole twelfth Chapter. As for [Page 45] that of the soules immortalitie cap. 3.19. it is meant, not that Salo­mon so thought, but that corrupt reason so iudgeth. As for the Song of songs, if it were meant of Pharaohs daughter, or some Sunamite damosell, the comparisons, cited cap. 4.1.7.2. were monstrous. And albeit the name of God is not mentioned in that booke, yet find we equiualent, and more fit names for that purpose: as Bro­ther, Friend, Spouse, Beloued, that it might appeare that the mysti­call Spouse of Salomon was here described, I meane the Church of Christ.

3. The heresie of Manicheus, Valentinus, Marcion and others, denying the holy Scriptures to be indited by the holy Ghost, and of others reiecting certaine writings of holy Scripture.

4 The errour of the Papists which is manifold: for they holde that the authoritie and certaintie of Scripture dependeth vpon the determination of the Church; that the Scripture is not authenticall but by the authoritie of the Church; and that it is not manifest that the Scriptures proceede from God, but by the testimonie of the Church: which error is most absurd. For if truth be subiect to the pleasure and iudgement of men, the consciences are made doubtful of their saluation; and the same errour is confuted by the testimonie of the Apostle, Ephes. 2.20. where the Apostle affirmeth, that the Church leaneth vpon the foundation of the Apostles and Prophets: which foundation he cals not the very persons of the Apostles, but their doctrine. For although the Church should by her iudgement approue the scripture, yet doth she not make of that, which is vncer­taine and doubtfull, certaine and authentical, but doth by her iudg­ment subscribe to the truth of God, and doth embrace it as procee­ding from God.

Moreouer, they account the Apocrypha bookes for Canonicall: They prattle that the Scripture is imperfect and obscure, that the reading of the Scriptures is hurtful to the Church, that it is the mat­ter of contention, that matters of controuersie cannot be decided by Scripture alone, that it hath a nose of waxe. They affirme that power to interprete and giue the sense of Scriptures, belongs to the Bishop of Rome. They match the writings of Fathers, Bishops and Counsels with the Scripture. They take away from the common people the writings of their fathers last will and testament, and post them ouer to dumbe idols, as to lay-mens bookes, cleane contrary [Page 48] to the commaundement of Christ, Ioh. 5.39. Search the Scriptures. Lastly, they account the old Latine translation as authenticall.

The fifth common Place, of Creation.

What is the signification of this word, to Create, in the Scriptures?

IT is peculiar, because the reason of man knoweth not how any thing should be created of nothing. For Dauid Kimchi affirmeth, [...] that this word to create, most properly is affirmed for euery thing which is brought from no be­ing to a being, as Gen. 1.1. But secundarily, and yet properly it sig­nifieth to bring a forme created of nothing to a matter preexisting without alteration Gen. 1.21.27. Whereupon Damascene saith ( lib. 2. cap. 5.) that God made all things of nothing: some things indeed immedi­diatly, but other some by meanes, which is a part of diuine omni­potence. Therefore the word to create, is attributed to God alone in the Scriptures, either in the workes of creation, or else by a bor­rowed speech in things that be of no lesse vertue and power then the very worke of creation Esa. 41.20. Ier. 31.22. Psal. 51.12.. For this cause these words differ, to be­get, to create, to make, For to beget, is to bring forth something of his owne substance like vnto it selfe, according to the essence: but to create, is to make something of nothing, diuerse from the sub­stance of the Creator. And this word to make, is applied to those things which be made of some matter; but yet it is restrained by the circumstance of the text to the propertie of creation Gen. 1.25.31 Rom. 1.20..

What is Creation?

It is an external and indiuisible worke of Iehouah Elohim alone, that is, of the Father, Sonne, and holy Ghost, whereby by his word, power and commandement alone, he hath created all things out of himselfe, that is▪ the substance of all things being seuered from his owne Essence, to the end that his infinite wisedome, goodnesse and power might be made manifest Act. 17.24. Rom. 1.20..

Proue it by some testimonies.

1 The very historie of the creation as it is set downe by Moses, Gen. 1. is a most ample witnesse of it. 2. Psal. 33.6. By the word of the Lord were the heauens created, and by the spirit of his mouth all the power and hoast of them. And in the same Psalme vers. 9. He spake and they were made, he commanded, and they were all created. Againe, Psal. 19.1. The heauens declare the glorie of God, and the firmament soundeth foorth or celebrateth the work of his hands. Mal. 2.10. Hath not one God created vs? Iob. 9.8. Who alone doth stretch out the heauens. 1. Cor. 8.6. We haue but one God the Father, of whom are all things.

Why is the creation ascribed in the Creed to the Father alone?

Not that the Sonne and the holy Ghost shold be excluded from the effect and praise of that worke, who in that same worke ma­nifestly, not as instruments, but as efficients equally and inseparably wrought together Iob 1:3. Col. 1.16. Gen. 1.1.2.: but by way of excellencie, that the decree of this worke and first beginning of it might be giuen to the Father: because the Father is the fountaine and beginning, not temporall, but originall of the whole Deitie, by whom all things were made.

Further, that there might appeare in the Church some externall difference, whereby the Father might be distinguished from the Sonne and the holy Ghost: for as Basill saith in his booke intreating of the holy Ghost, cap. 16. The Father is the first principall cause of those things that be made, the Sonne the instrumentall cause, the holy Ghost the perfecting cause.

What was the mouing or impellent cause of the creation of all things?

The infinite goodnesse of God, ioyned with infinite wisedome, which it pleased him to communicate; and by communicating to reueale it, because a good thing is apt to communicate it selfe.

And when did God begin to create?

In the very beginning of all things, and in the vety beginning of time, that is, then when the things which now be, began to be. For though all things in the world were made in the Sonne Col. 1.16., yet in this place this word beginning signifieth not the Sonne, but some cer­taine beginning of time, as also Ioh. 1.1.

But whereof and whence were all things made and produced?

Of Nothing: this word being vnderstood negatiuely, that is, of [Page 50] no other matter that was before. For this word Of, in this place sig­nifieth not the materiall cause whereof any thing is made, but the order. As if a man should say: When as there was nothing before, after that there was any thing, it was made: or else it signifieth the habitude or disposition of the materiall cause, which is simply de­nyed.

How proue you that?

1. Because there was nothing from eternitie, excepting and besides God himselfe: and whatsoeuer there is, it is either the Crea­tor, or else the creature: but things were not created out of the sub­stance of God: for then they should be God, or gods, wh [...]ch is very absurd: therefore they were made of nothing.

2. God is almightie: and therefore doth not stand in need of some matter going before. For this cause, Psal. 33.9. & 158.5. He spake and they were made, he commanded and they were created: that is, God but spake the word, or commaunded, and the things which were not before, now haue their being. And that God created all things, the Apostle sheweth Heb. 11.3. of things which did not ap­peare: that is, of no matter that appeared before. Also this particle of nothing is thus described, 1. Machab. 7.28. Behold the heauen and the earth, and vnderstand that God made them of nothing: where the Greeke Interpreter reades it thus, that he made them of things which had no being. And so Paule speaketh Rom. 4.17. He calleth those things which are not, as though they were: and Prou. 8.24. When the deepes were nothing, I was begotten, saith Wisedome.

3. When as it was Moses his purpose to describe the first ori­ginall of all things: And the beginning of things, is the bringing of them from no being, to a being, it followeth, that all things were created of nothing, or of those things which were not.

What; can the creation of the world be proued certainely by humane reasons?

The eternitie of the world may clearely be confuted, because that if the world should want both beginning and ending, the world should be euen God himselfe, then there should be many things infinite in act, all the parts of the world should be eternall and immutable. For as Damascene saith: Whatsoeuer is created, is mutable, and that onely which is vncreated is immutable. A man may also know euen by the testimonie of nature it selfe, that the world [Page 51] had a beginning. But yet by faith alone we do certainely know, that the world was made of nothing, Heb. 11.3. or that it was so made in sixe dayes as it was, as also by the same we know, that one day it shall haue an end. Therefore Moses doth not vse philosophicall de­monstrations, but simply reporteth the matter, as he had receiued it by the faithfull tradition of the Fathers, but especially by the instin­ction of the holy Ghost.

Now what was created?

1. The heauen and the earth: in which two, as in a generall proposition Moses doth comprehend all things both visible and in­uisible Col. 1.16.: because Gen. 1.1. these two be the first and most principall parts of the whole world. For first vnder the name of heauen, he vnderstan­deth all that space which is betweene the earth, and the circle of the Moone, which naturall Philosophers call the region of the ele­ments. As Gen. 7.17. The windowes of heauen were opened, that is, of the ayre: and hereupon we reade, the foules of heauen Gen. 1.30. & 6.7,.

2. All those celestiall spheres, together with their starres both fixed and wandring, which make that firmament which the Philo­sophers call the skie or celestiall region, being the distance from the Moone to the skie, or the new sphere inuented by Astrologers.

3. The place of the Blessed, or Paradise, or that heauen into which Christ ascended, and by a Metonymie also the Angels them­selues. All these three heauens the Apostle comprehendeth, 2. Cor. 12.2. when he saith, that he was taken vp into the third heauen: that is, into the place of the Blessed, which place is aboue all those hea­uens which we see. In which God is said to haue prepared his throne for himselfe; and in way of excellencie to haue his dwelling: and which is called the seate of God, Psal. 103.9. And is called of Deuines [...] quasi [...]. Olympus, as it were altogether shining, and Empyreū. fierie, in regard of the qualitie, because it is altogether light and shining. Which heauen it selfe God did also create of nothing, as the Apostle tea­cheth, Heb. 11.10. of which citie the maker and framer is God. Now vnder the name of the earth, he vnderstandeth the Earth, the wa­ters, and all those things which are contained in them. Whereupon Aristotle thus defineth the world by the parts of it, lib. de mundo. The world is a frame consisting of heauen and of earth, and of the na­tures which are cōprehended in them. And then by causes: The world is called this order of the whole, & the frame preserued of God & by God.

How was the creation of the world brought to passe?

1. By bringing foorth of the matter: or of the seminarie of the whole world made of nothing the first day, which is properly called Creation.

2. By giuing a forme vnto the same, and all this was done by the very commandement of God in a moment of time. For he did but say Gen. 1.3.6.9. Be there, or Let there be this or that, and as soone as he had spoken, this or that was made.

What kind of matter was that which God brought foorth of nothing in the beginning?

1. It was in regard of substance, partly earthie, partly watrie, and partly slimie, which is expressed by the name of Earth, and Slime, and Waters.

2. In regard of the quantitie, it was exceeding great, and as it were a Chaos without a bottome. For it was a rude, vnformed, and indigested heape, in respect of the formes after following: or as Mo­ses calleth it, Tohu, and Bohu, that is, emptie and voide, rawe, and impolished, which the seuentie Greeke Interpreters of the old Te­stament call [...], and [...], and the Philosophers called Chaos.

3. In regard of the qualitie, it was darke and obscure, that is, void of all light, vertue and efficacie: ouer which houered not any wind or ayre, which as yet were not made, but the spirit of the Lord (of the which the Angell speaketh to Marie, Luk. 1.35.) euen like vnto an henne when she sitteth vpon her egges, and sustained all that whole masse, and cherished it, and prepared it to receiue all formes, out of which the visible heauens, and all the elements were produced and framed by the power of the word of God. (But those things which are not seene, were made immediatly of nothing,) out of which also the light was brought the first day: as the Apostle speaketh: God, who commaunded the light to shine out of darknesse, 2. Cor. 4.6.

But what was the information or framing of the world?

That whereby God fitted a fit and conuenient forme for that matter which was made of nothing: by means of which, the world did truly and indeed begin to be, and to be called the world.

By what meanes did God giue that matter a forme?

By distinguishing and adorning of it. By distinguishing, when as God separated the light from the darknesse, whereupon came [Page 53] the making and course of the day (by the presence of that light) and of the night, (by the absence of that light.) And the first naturall day was the space of foure and twentie houres, or a night and a day consisting of a day artificiall and a night, and tooke his beginning from the euening, or the night going before. Whereas the artificial day beginneth at Sunne rising vnto Sunne setting. Now that light seemeth to haue bene in some bodie, like vnto a little cloud made of the waters, which by his circular motion made the day and the night: whereupon the Sunne came foorth, and was framed with a most perfect light.

2. When as he stretched foorth like a curtaine Ps. 104.2.3. that part of the waters wherewith the earth was ouerflowed, being rarified and made thinne, by which meanes that spreading abroad is called Ra­chiang, which word the Greekes interprete, but not so fitly, [...]. Fir­mament, especially to signifie the stabilitie and soliditie of the hea­uenly Circles, not for the hardnesse, but onely in respect of the firmenesse thereof. For Moses by that word which he vseth, mea­neth not onely the Firmament and the celestiall Circles, but also the region of the fire, and of the ayre, which were made in the second day Gen. 1.6.7.8. But where it is said, that the firmament or spreading abroad doth separate the waters aboue, from them beneath, it is to be vn­derstood of the ayre: which diuided the waters aboue, that is, the cloudes which are the cause of raines, snowes, dew, haile, and such other Meteors, from Psal. 104.3. the waters of the riuers and fountaines which are beneath.

3 When as the greatest part of the waters, wherewith the earth was before ouerflowed and couered as it were with a garment Psa. 124.6.7, was gathered into the channels of the earth, whereby the earth appea­red aboue the waters; and the waters being gathered into one place were called the Sea Psal 33.7. Ier. 5.22. Job 28.9. & 10.11.. And although there be but one sea, which for the swiftnesse of it is called the Ocean, which doth continually ebbe and flow, and that either naturally from the North (where it is dee­per by reason of the cold, wherby the waters are not so much dried vp, but rather increased, because much aire is turned into water) vn­to the South, where because of the great heate, the waters are dimi­nished, or else by some externall cause, to wit, by the changeable light, and effectuall motion of the Moone, which by the great pro­uidence of God doth rule waters, and all moist things else by her as­cending [Page 54] and descending in the day time, doth speedily eb and flow, that so the waters in the sea might be kept pure, and might not pu­trifie: yet in regard of diuers places whereby it passeth, it is called by diuers names, and from this there flow other seas along in the midst of the earth, which also are called the Mediterranean seas, and creekes: besides, certaine lakes and gulfes are called Seas in the Scri­ptures Mat. 4.18. Ioh. 6.1., of which Eccles. 1.7. All riuers (either mediatly or immedi­atly) flow from the sea, and runne againe into the sea: namely, by cer­taine secret passages of the earth, which also men cal veines, where­by it commeth to passe, that by dayly addition of so many riuers, the seas neuer increase nor passe their bounds. And though the waters, by reason of the diuers qualities of the veines of the earth thorough which they runne are affected, and some are of the nature of brim­stone, other sweete, some salt Exod. 35.23, some be hote and some colde, some wholesome, some noisome, some coloured, some without colour, for the great and manifold vse of men; yet the waters in the sea are salt, and for that cause they are called Mare, Mare ab ama­ritudine. the sea, because either by creation they be so, or by the force of the Sunne, alwayes working vpon it, the more thinne and sweeter part of them is taken vp out of them: but in fountaines and riuers they be sweete, because as they passe through the pores of the earth they are purged of the saltnesse, neither do they lie open to the continual beames of the Sun. Now that part of the earth which is aboue the waters, although it be be­neath the sea, is called drie land, because it is dried from the waters wherewith before it was ouerspread and couered, to the end that it may be seene, planted, troden vpon, and inhabited: for which cause the Greekes call it by a word that signifieth Habitable; [...]. the Latines by a word which signifieth that it is worne of mens feete and other liuing creatures. Terra a terēdo. And that is also called Habitable or Continent, which containeth the Ilands of the sea, which distinction was made the third day Gen. 1 9 10. Psal. 105.7.8.9.10..

Into how many parts is the earth deuided?

Into two: for the Ocean sea (as it were a most large girdle or band) deuideth it from the North to the South into the vpper part, in which we liue: and the nether part, wherein liue the Antipodes (or those which go with their feete against ours) and which doth an­swer directly to ours: so as when the Sunne sets with vs, it riseth with them, and so on the contrary. For if in our time there be some [Page 55] found who haue trauelled thither, then some also might do so before them at other times, and to propagate mankind there. Yea this must needs be so, seeing there are found there so many millions of men, although Moses maketh no mention of them.

What is the vse, and what is the nature of the earth?

It is the common mother of all things Eccles. 40.1. [...], gigno.: and therefore she is cal­led by a name that signifieth to bring forth, because she is most fruitfull. For she begetteth within, as in a wombe, mettals, stones, gummes, liuing creatures that liue vnder the earth, and winds; she bringeth forth all kind of fruites, she [...]. nourisheth and cherisheth al, and preserueth all: whatsoeuer good thing she hath, she imparteth it vnto vs, she is content to suffer all wrongs, neither doth she cease to do good and to profit all men. Whatsoeuer seede is cast into her, she doth restore the same faithfully and liberally againe vnto vs, to some an hundred fold, to some sixtie fold, & to some thirtie fold Mat. 17.8. Gen. 26.12.: therefore she is well called the [...]. tribute payer. Besides, she doth en­tertaine our dead bodies into her bosome, that one day she may render them againe aliue, and incorruptible: yet she doth all this not of her selfe, or by her selfe, but by the commaundemet of God, and by his power. Thus much of the distinction.

What was the adorning of the world?

It is that whereby the earth is adorned with the bringing forth of herbes and plants: the firmament is adorned by the creation of the two greater lights, the Sun and the Moone, and the fixed stars Gen. 15.5., as also of fiue wandring starres, being made of the matter of their orbes, which are as it were goodly shining pearles in their rings: the sea with the framing of creatures liuing in the waters, the aire with fowles, the earth with beasts, and men inhabiting of it.

What are the plants?

They are sprouts brought out of the earth, being tilled by no man (but hauing receiued from God power to grow to the end of the world) and without any seede receiued into her, neither helped of the Sun nor raine, but onely by vertue of the word of God, both in the beginning with flowers, fruites and seeds, as now it comes to passe in time of Autumne, which now by vsing the second causes (plowing, sowing, the Sunne, Moone, raine, all which notwithstan­ding be in the hand of God Mat. 6.30. 1. Cor. 3.7.) are brought forth successiuely accor­ding to their kind, which are and liue onely both for meate as also [Page 56] for medicine, and delight, and the manifold vse of the liuing crea­tures Gen. 1.29. & 2.9.. And three are both herbes and trees, created the third day, wherein also these waters below which couered the earth were ga­thered together into one certaine place Gen. 1.11.12 13..

To what end were the Sunne, Moone, and the Starres in heauen created?

1. To this purpose, that they might be receptacles, and as it were vessels or wagons to carie abroade that light which was created in the first day, to put a difference betweene light and darknesse, day and night.

2. For signes, daies & times, that is, that they might signifie vnto vs many things to come, raines, windes, heate, cold, drought, and sun­drie seasons Iob 38.31.32 Amos 5.8.: and that they might be significations of the anger or mercie of God Ios. 10.13. 2. King. 20.11. Luke 21.25.; and that by their motion they might both make and distinguish artificiall daies, moneths, yeares, seasons, and cour­ses of times, as the Spring, Sommer, Autumne and Winter, for the great good of liuing creatures, and the seruice of men Deut. 4 9. Psal. 104.20.22.23. Mat. 5.45..

3. That by a certaine vertue giuen vnto them of God, they might affect the bodies of the elements, by making them warme, moist, drie, cold: namely, by the approching of the Sunne vnto certaine starres, by which meanes are caused raine, droughts, heate, cold, and humours are increased for the cōferring of life, for generation, and for the perfecting of all things which pertaine vnto this pre­sent life Job. 38.33.. Whereupon it is said in Hos. 2.21. The heauen shall heare the earth, and the earth shall heare the corne. And this adorning of the heauen was made the fourth day Gen. 1.14.15 16.17.18.19..

Whether can things to come be foreknowne and foretold by the starres?

Indeed such things may which come to passe by the motion of the starres, by their situation, and position, by the necessarie course of nature, or naturally and ordinarily: as the eclipses of the Moone or the Sun, faire weather or tempests, droughts, raine, winds, snow, heate, cold, and such like. And probably those things which for the most part are wont to follow the motion of the starres; as kinds of diseases, barrennesie of the earth, dearth of victuals, and such like: but onely in generall and not in particular Mat. 16.2.: neither yet as of their owne proper causes, but onely as of signes. Also physicall passions, which follow the diuerse temperatures of the humours of the body, [Page 57] because euery one followeth the disposition of his nature. But not anie of those things which depend vpon the free will of man; nor such as proceed from the meere goodwill and pleasure of God; as those which belong either to saluation or damnation: as also those things which we vse to place in the number of things contingent, as good successe or bad successe, which the Lord distributeth as it pleaseth him. The reason is, because neither are all the stars knowne of vs, neither are the influences of those which we know vnder­stood of vs, neither can we perfectly obserue the moments of times wherein anie man is conceiued or borne: and we see that the nature and disposition of twinnes is most contrarie. And lastly, because God doth moderate the starres, and those things which he porten­deth by them, euen at his owne will and pleasure Prou. 27.1.: and Iames. 4.14 We know not what shall be to morrow. But if anie do foretell, and it so falleth out, it either cometh to passe contingently, or else by the reuelation of the diuell. Therefore that iudiciall part of Astrolo­gie as they call it, or prognosticating, which searcheth out what shall befall a man this or that yeare, or day, what shall come to passe to a man well or ill, is vaine and vngodly, and by no meanes to be tollerated in the Church of God Deut. 18.19. Ier. 10.2. Act 1.17. Ioh. 21.22.. The first Councell at Tole­do, Canon 21. If any man thinke we are bound to beleeue his Astrolo­gie, or Mathematicks, let him be accursed.

Is it a sound opinion, to thinke that the starres haue soules, or that they be liuing creatures?

Yea rather it is impious, because it tends to the vpholding of their error, which worshipped the starres, & offered sacrifice vnto them 2. Kin. 23.5. Ier. 7.17 & 44 19.; and because none of the faculties or operations of the soule, as ve­getatiue, sensitiue, intellectiue, can agree to a celestiall bodie.

Why did God place the creation of the starres betweene the creation of plants, and beasts?

To the end he might shew, that though ordinarily there doth concurre the Sunne, with his motion and light, as also other starres, to the generation of plants and beasts, yet the generation of things doth not simply proceed from the Sunne and the starres, but from God: sith that euen before the starres were created, he commanded all plants with their fruites to be brought out of the earth. And be­fore the creation of beasts, he would in great wisedome first create the Sunne and the starres, which might giue light to the earth, [Page 58] because that beasts aboue all things stand in need of light.

What are liuing Creatures?

Things created of God, which haue their being, liue, and haue sense, or else they be substances indued with an instrumentall bodie which haue (besides the soule whereby they liue) sense and power to moue themselues from place to place.

Whence were liuing creatures brought foorth?

Some out of the waters as fishes, which are also called creeping creatures, because they haue no feete, which also haue no lungs, and therefore breath onely by their gils: and birds which are feathered, winged, twofooted, (although they seeme to be created of the earth) Deut. 2.10. and haue respiration and a voice, which were made the fift day Gen. 1.20.22.23.. Some of the earth which liue vpon the earth, whereof Moses maketh three kinds of beasts, which be helpful vnto man some way, as are cattell which liue by grasse, not by flesh, horses, oxen, sheepe: and which may be tamed, & liue about the house, as Elephants, Ca­mels, Harts. Creeping things which haue no feete, or very short ones, wherewith they be a little caried aboue the earth. And beasts which be wild, and liue by flesh, as Lions, Bears, &c. To all which he gaue power to beget their like in kind, by the coniunction of the male and female of the same kind, which were created the sixt day Gen. 1.24.24.. And the same day was man created distinctly from them all, of whom we will speake in a speciall place.

How manifold is the procreation of liuing creatures?

Twofold: Extraordinarie, and diuine with perfect bodie and soule, without male or female, without egges or seed: whereof God speaketh: Let the waters bring foorth, Let the earth bring foorth. The other is naturall and ordinarie which hath God for the principall cause: for Christ saith of himselfe and his Father my Father worketh hitherto, and I worke, Ioh. 5.17. and the second cause, not so much the water or the earth, as the liuing creatures going before, by their seeds through the coniunction of the male and female, for the knit­ting together of greater loue betweene the liuing creatures, either by the egges, as those which lay egges, or else by the fruite, as those which bring foorth young that be aliue, by the blessing of God, whereof Moses speaketh, vers. 22. And he blessed them, saying, In­crease and multiply.

What is the end and vse of fishes and birds?

For meate, medicine, and delight: and many other vses which no man can vtter: as also for the example of vertues which we should follow, and of vices which we should shunne, being set before our eyes in their natures. As namely, of humnnitie and [...]. loue to man in the Dolphine: of flatterie in the fish Polypus: of the resurrection in the Phoenix: of pietie and [...]. remuneration in the Storkes: of simpli­citie and matrimoniall fidelitie in the Turtles: of [...]. vnnaturall affe­ction in the Rauens, and of crying vnto God. And therefore it is well said: Aske the beast and he shall tell thee; and the bird of the ayre, and she will declare vnto thee Ier. 8 7. Mat. 10.16. Iob 39.3. Psal. 147.9. Luk. 12.24., Iob 12.7.8.

And what is the vse of those liuing creatures, which liue vpon the earth?

They are profitable to cloth, nourish, and to carrie men, and for sundrie other vses; yea to till the ground: moreouer also they may serue for to direct the life of men in manners. Psal. 32.9. Be ye not like the horse and mule in whom there is no vnderstanding. Prou. 6.6. Go vnto the Pismire ô sluggard, Mat. 10.16. Be ye wise as serpents, Ioh. 10.3.4. The sheepe heare the voice of the shepheard and follow it. For which respect it is very behoouefull to know the natures of beasts.

For what cause were those beasts that liue vpon the earth created the sixt day?

Because they differ in kind from the former, and were to dwell with man, and were more like to man as wel in bodie as in wit, then either fishes, or birds: and because many of them should be an helpe for man: and that there might be an order kept, beginning with those which are more imperfect, and after with them which be more perfect.

Seeing that it is written, God saw all that he had made, and they were exceeding good, how commeth it to passe that there be hurtfull things, as Scorpions, veni­mous Serpents, death, sicknesse, and such like?

1. We must put a difference betweene the euill of the fault, and the euill of the punishment: for the diuell is the author of the for­mer, but God of the latter Esa. 45.7..

2. Some things after the fall (and therefore by accident, by rea­son of mans sinne) began to be hurtfull, Gen. 3.17. Cursed is the earth in thy labour, thornes and thistles shall it bring foorth vnto thee. And Rom. 8.20. Euery creature is now subiect vnto vanitie. But as [Page 60] for death and sicknesses, although they were not created of God at the beginning; yet they are ordained of God, as of a righteous Iudge, as things that must go before death VVis. 1.13. & 2.24. 1. Cor. 15.21. Ro. 5..12. Iam. 1.15..

3. All things are good and profitable for the whole, and the conseruation of the world, and the adorning thereof: and that which is hurtfull for one, it is Gen. 2.17. Amos 3.6. Eccles. 11.14. profitable for another; and one poy­son is cured by another.

What is the difference betweene the producing of the soule of brute beasts, and of man?

Because that although both be and are tearmed spirits, yet the soules of beasts are brought foorth by God, partly of the waters, and partly of the earth: but now in the ordinarie procreation, of the substance of their Sires, as Moses teacheth when he saith, that God created euery liuing soule, (speaking of the whole liuing crea­ture) which the waters brought foorth, and therefore are mortall. But touching the soules of men, he sheweth that they were brea­thed into vs by God immediatly: and therefore are incorruptible and immortall: and for that cause they returne to God againe who gaue them. Eccles. 12.7. and are called a breath, not of life as beasts haue, but of Nephesh Hachaijm liues in the plurall number, Gen. 2.7.

Haue brute beasts the facultie of vnderstanding and reason?

We do easily grant, that they haue indeed sense, not so much the externall, as sight, hearing, smelling, tasting, touching: as also the inward, namely, phantasie, imagination, memorie, a certaine natu­rall wittinesse, and prudence in some more, in some lesse. Moreouer some birds do well perceiue of whom they are brought vp and nou­rished, yea they can learne certaine words of men, and can tell how to imitate them, as the Parrat and the Thrush. And Bees do declare a singular skill in making of hony. But we denie that they haue the true facultie of vnderstanding and reason. For Dauid saith, Psal. 32.9. that there is no vnderstanding in the horse and the mule, both which are seene to go farre in imitation.

Gen. 2.23.Why is God said to rest the seuenth day from all his workes?

To wit, of Creation, because in the seuenth day he ceassed to create new creatures: For he made not any thing afterward, which in some manner did not go before in his former workes: for after his workes finished he rested in himselfe, because he satisfieth him­selfe, and fulfilleth his owne desire. Againe, he worketh still by con­seruing, [Page 61] sustaining, and vpholding the things made without any labour, by his meere prouidence alone Ioh. 5.17..

But whence come those things which haue their beginning of putrifaction, or which be altogether vnprofitable, or are onely hurtfull, as Flies, Waspes, and such like?

They proceed of putrifaction by vertue of the Sunne, or heate, but yet after the fall of man, as testimonies of Gods anger: but yet euer by vertue of that word of God, which still continueth, (Let the waters bring foorth, Let the earth bring foorth.) Neither are they thought to belong vnto the workes of Creation within the com­passe of the sixe dayes, whereof we speake here.

What things are we principally to obserue in generall in the creation of all things?

Fiue things: the great varietie of things, the power and facultie which God gaue to euery thing, the order, the perpetuall continu­ance of the kinds, lastly, the end of the creation of things.

Lay open these distinctly.

The varietie of things so excellently distinguished in their kinds, doth commend vnto vs the power and wisedome of the workman.

The natural power and propertie of the creatures put into them, doth set forth the goodnes of God, who hath appointed euery thing for so necessarie and profitable vses.

The twofold order, that is, of creation, (because that before God did create Adam, he furnished the world with plentie of all good things) doth commend his fatherly prouidence and care towards vs: who before we were borne tooke care to prouide all things needfull for vs.

The disposing of them, whereby it comes to passe, that the inferiour creatures serue for the superior, may admonish man, that he should serue God.

The perpetuitie, which is perceiued in the preseruation of euery kind, whereas he maintaineth some by secret meanes, to others he giueth power to propagate, doth proue vnto vs his wisedome and power. For which cause this world is called, the cleare looking glasse, and most beautifull Theater of the vertues of God.

And what is the end of the creation of all things?

It is twofold: The nearest end is man himselfe: for God created [Page 62] this world, to the end that man might both dwell in it, and be a fit Lord of it Gen. 2.15.19 20. Psal. 8.27. But the chiefe end is the glorie of God, as Salomon tea­cheth, Prou. 16.4. Iehouah made all things for himselfe: to wit, that his goodnesse, wisedome, power and eternitie might clearly be seene Rom. 1.20.. His goodnesse, in that it pleased him to communicate some part of his happinesse to them which had no being Reu. 4.11.. His manifold wise­dome, in that he made so many kindes of things in so excellent an order, and for so good an vse Ephes. 3.10.. His power, in that he made all things of nothing, and doth perpetually preserue them. His eternitie, be­cause he was before all things, because he brought them forth to this end, that they might acknowledge, praise and glorifie him: and that men might therby take occasion to place their confidence in God, to call vpon him, to loue him, to praise and for euer to cele­brate him.

But why did not God create the world sooner?

Because he would not: for God is a most free and voluntarie Agent.

But what did he before he made the world?

It is a curious question; and therefore Augustine in the 11. book of his Confess. cap. 12. writeth, that a certaine old man made a wit­tie answer to one that moued such a question, namely, that he was making of hell for such curious fellowes. We answer that God was sufficient, and blessed in himselfe, and stood in need of nothing, and that he did delight himselfe, in that his eternitie together with his wisedome, that is, the Sonne and the Spirit being consubstantiall with himselfe, For the Word was with God, Ioh. 1.1. And Christ saith of the holy Ghost, All things which he heareth he shall speake vnto you. Ioh. 16.3.

What things make against the doctrine of Creation?

The heresie of Basilides, who affirmed that God made the world by the helpe of Angels.

2 Of Manichaeus, who set downe two beginnings, and ascribed the beginning of good things to God, and of euill things to the diuell.

Is this opinion to be admitted?

God forbid, seeing it is blasphemie against God, for it attributeth diuinitie to the diuels. Besides, it is contrary to the expresse testimo­nie of Moses, Gen. 1.31: who saith, All things which God made at the beginning [Page 63] were good. Therefore euill came in by accident and by the corrup­tion of nature, or else was brought in by the malice and enuie of the diuell.

Which are the errors of the Philosophers?

1 Aristoteles errour, who affirmed that the world was with­out beginning, eternall. That the kindes of all liuing creatures were eternall, laying this foundation, Nothing is made of nothing. Which principall is true in that order of things which is now ap­pointed: but in Diuinitie, concerning things not yet made, it is false: or else if you will, it is true in naturall and phisicall genera­tion, but not in diuine creation: for of this it is said, Do not enquire for the matter, because there was none.

2 The error of Democritus, Leucippus and Epicurus, who drea­med that the world was made of the moates concurring together by fortune: which opinion is confuted by the order of things crea­ted, by the orderly motion of the heauenly circles: and lastly by the certaine en [...], for which all things were made. For it cannot be that this order, those orderly motions, and so great profites should proceed from a thing ruled by meere fortune.

3 The errrour of the same Democritus, who affirmed that there were many, yea infinite worlds: whereas the word of God maketh mention but of one Creator and gouernor of the world, Act. 17.24. not of ma­ny worlds: and saith that the Sonne was sent into the world, Ioh. 3.17. not into the worlds.

4 The Stoickes error, who fained two eternall beginnings, to wit, the mind and the matter, which cannot possibly stand together. The same is the errour of Anaxagoras, who sets downe an eternall Chaos, to which came an eternal mind, which seuered all kindes of creatures from that commixture.

5 The madnes of Plinie, who thought that this world was God eternall, infinite, without beginning, and also shall neuer haue end, all in all, yea the very whole it selfe.

6 Of Auerroes, who falsly auouched that the heauen was with­out matter. Adde to these Galens opinion, who hauing read the first chapter of Genesis, said that Moses spake many things, but proued few things.

The sixth common Place, of Angels.

What is signified by this word Angell?

THe word Angell being a name of office, is a Greeke word, deriued of [...] to declare, and signifieth a messenger, an ambassador, or one sent of a message. First, in way of excellency it is attributed to the Sonne of God, who was sent into the world by his Father, to the end that being made man, and a sacrifice, he might redeeme mankind. He is so called, Gen. 48.16. The Angell who hath deliuered me from all euils: and the eternall Angell, who was the leader of the Israelites, who is sometimes called the Angell of Iehou [...], and some­times Iehouah himselfe Exod. 14.19 & 33.20. & 1. Cor. 10.: and he is called the Angell of the Coue­nant Mal. 3.1..

2 It is giuen to Iohn Baptist, Mal. 3.1. Behold, I send mine Angell or messenger.

3 Chap. 2.7. it is giuen to the Church: The Priests lips shall pre­serue knowledge, and they shall seeke the law at his mouth, because he is the Angell or messenger of the Lord of hoasts.

4 To those ministring spirits, whereof mention is made, Psal. 104.4. Who makest thine Angels spirits, and thy ministers a flaming fire. And in this fourth signification, we vse the word Angel here: purposing to speake first of Gods Angels, and then in order of the wicked Angels.

Whence had Angels their beginning?

From God, who created them of nothing, and that through Christ, Coloss. 1.16. By whom al things were made, whether in heauen or earth, things visible and inuisible, whether they be thrones or dominations, principalities or powers, I say all things were made by him, and for his sake.

Are Angels without all matter or not?

They are not altogether and indeed without matter, as neither is the soule of man; for God alone is without matter. For there is no­thing [Page 65] created which is not also compounded, either by natural com­position, as consisting of matter and forme: or else metaphysi­call, namely, of the essence, or of the act and the power. Yet because they do not consist of any corporall matter, which is palpable, and subiect to the sight, but rather spirituall altogether, and (as they say in the schooles) onely of the power and the act, they are said to be without matter. But God alone is a power or pure Act: as Aristotle said verie well in the 11. booke of his Metaphysiks, chap. 7.

But when were the Angels created?

Not before the world. For onely the Sonne of God was before the world. Whence it followeth, that they were created in the be­ginning of all things: but in what day they were created, it cannot sensibly be defined, but onely it may probably be gathered by the historie of Moses, that they were created the first day, when the heauens wherin they dwell were created: whereupon they be called the Angels of heauen Math 24.36. Gal. 18.. The cause why Moses concealed the creation of Angels when he recited the creation of all other things created is this, that he purposed to apply and fit his narration to the capa­citie of the common people, and of the ruder sort, and therfore only to set downe briefly the creation of things visible.

Christ saith Math. 18.10. that the Angels do alwayes behold the face of his Father, therefore they haue bene alwayes.

The aduerbe alwayes doth not signifie eternitie, or a thing with­out beginning; but the continuance of their appearing before his Father for the seruice of the godly, which began euen from the be­ginning of the world, which the Greeke text doth more fully ex­presse: [...], to wit (which is vnderstood) at all times.

What is an Angell?

It is (as Damascene saith lib. 2. cap. 5.) a spirituall or intellectuall substance, alwayes moueable, of its owne power, without a bo­die ministring vnto God, according vnto grace, and in nature im­mortall. But the Apostle comprehending the nature and office of good Angels, defineth them thus, Hebr. 1.14. They are ministring spirits, sent forth for the seruice of those who shall be heires of saluation.

Are the Angels substances really and truly subsisting?

They are substances: because those things are attributed to them in Scripture, which can agree to nothing else but to a substance re­ally subsisting: as, to stand in the presence of God, and to praise him: [Page 66] some of them are said to haue fallen, and other some of them to haue continued in the truth. Further, to haue appeared after diuerse maners, yea taking vnto them bodies, and to haue manifested them selues by sundrie effects. Now actions are properly of substances, that is, of those things onely which haue their true subsisting. And therefore looke how many Angels there be, there be so many sun­drie Angelicall essences, subsisting seuerally, euen as there be diuers men.

How were the Angels created?

All of them good, because Gen. 1.31. Whatsoeuer God had made was exceeding good: although some of them fell Isa. 14.12., and continued not in the truth. And they also were good, and created in the truth John 8.44.. And Iude in the sixt verse saith, that they kept not their first estate, but left their owne habitation.

Are the Angels mutable or immutable?

In regard of their substance they be incorruptible Mat. 22.30., because they are without all matter: but in respect of the power of God, as they were made of nothing, so they may be brought vnto nothing again if God should take away his hand, Psalme 104.20. But in regard of that estate wherin they now are, they cannot be changed, by means of the grace, will and decree of God, although of their owne nature they be mutable as well to that which is good, as to that which is e­uill. For whatsoeuer is created, the same is mutable, saith Damascene. And God himselfe speaketh thus of himselfe, I am your God, and change not, Mal. 3.6.

What is the reason that some of the Angels falling from the truth, others continued in grace and truth?

The nearest and immediate cause is the goodnesse of the will of the Angels themselues, wherein God had created them at the be­ginning.

The mediate or superior cause was the free fauor of God, where­by their will was holpen, that they were inabled to will, and could will to persist in the truth, and so indeede did continue, whilest that others (to whom this grace was not communicated) not willing to persist and continue, fell from the truth by their owne default. Phil. 3.8. God worketh in you both to will and to do.

But the supreme and highest cause of all, is the eternall, firme, and immutable decree of God and his good pleasure proceeding from [Page 67] his wisedome, whereby he elected and predestinated some to be made partakers of his grace and to perseuere: and reiected the o­ther of his owne iust pleasure for his owne glorie. 1. Timoth. 5.21. I charge thee (saith the Apostle) in the sight of God, and the Lord Iesus Christ, and of the elect Angels. If they be elect, then some of them be elect, not all of them.

Can those then which continued in the truth fall from the same and so fall into sinne?

No: because they are truly happie, seeing they do euer behold the face of their heauenly Father, Mat. 18.10. yet not by nature, but by grace, and the blessing of God for Christs sake.

But seeing they can no more sinne, nor become miserable, do they not cease to haue freedome of will?

No: for whatsoeuer they will, they will it freely. Moreouer they are more free now then before; then they had power to sinne and not to sinne: now they are so free from sinne, that they cannot sinne; and so free from miserie, that they cannot now become miserable any more; for they are made most holy, and also most happie.

What names are giuen to the Angels?

Of their nature they are called spirits, because of their spirituall essence. For Angell is a name of office, Spirit of nature, Augustine. They are called also shining starres, or morning starres Iob. 3.8.7.: because they are of a most pure, cleare, and shining nature. The sonnes of God, not by essence or nature, as that onely begotten Sonne: but by adoption and grace, or discretiuely, to the end they might be distinguished from the sonnes of men. Of their office they are called Angels.

For their dignitie and power they are called gods, and Satan is called the god of this world 2. Cor. 4.4.: so also they are called principalities and powers in heauenly places Eph. 3.10..

By the effect they are called Seraphim, whom Dionysius calleth [...] fierie, because they burne with the loue of God, and in loue to­wards godly men. They are called a flame of fire, Hebr. 1.7. not as though they were of a fierie nature and substance, but because they be the auengers of Gods anger, which do like fire consume the wic­ked, as often as need requires.

From the manner of appearing they be called Cherubin, of this word Cherub, which signifieth any figure that hath wings, whether it be of a man or of a beast Heb. 12.19.: also men Gen. 3.24. Exod. 25.18.: and the men of God Psal. 18.11. Zac. 1.5.6.: From [Page 68] their ministerie they be called Watchmen, and the keepers of the world Dan. 4.14..

How many wayes haue Angels appeared vnto men?

1. In sleepe, or in dreames, as Mat. 1.20. it is said that the Angell appeared to Ioseph the husband of Marie in a dreame Mat. 2.13..

2. In vision, as namely, to the Prophets: and that either with­out a true bodie, but yet not without some bodily forme: or else ta­king vnto them manifestly true bodies Gen. 18.2. Tertul. de carne Christi., and these either created by God of nothing, or else then first formed, not borne of some mat­ter that was before: for they came not to die, therefore not to be borne: or else in some other natural bodies which had bene before; either of men, as in Zacharie the Prophet, the Angell spake, Zac. 2.3. As Augustine vnderstands it, Enchir. to Laurent. chap. 59. or else of other liuing creatures, as when the Angell spake in Balaams asse, as Zanchius vnderstands it: no otherwise then the euill Angel in the Serpent spake in old time to Eua Gen. 3.1.. And diuels haue entred into certaine men, and by Christ were cast out againe, yea also into hogges Mat. 8.28.. They tooke not bodies from the starres or the heauens, as Apelles thought, nor had they proper bodies making an a [...]gelicall substance, but their bodies were earthly, as appeareth by the fee­ding, feeling, and washing of them, as Tertul. proueth.

Whether might Angels when they assume vnto them true humane bodies be called men?

No, because they did not ioyne the humane nature hypostatical­ly vnited vnto them, but they tooke vnto them, and put from them those bodies, (as Augustine saith) euen as it were a garment.

What became of those bodies after their ascension to heauen?

They being made of nothing returned to nothing; or made of earth, returned to earth, or into nothing: for it is all one with God to create of nothing, and to bring into nothing.

Do Angels moue out of their places, and dispatch their businesse within the space of time?

Yes indeed, because they be finite spirits, though not circumscri­bed, because they are not measured by their place, but limited, be­cause they are so in one place, as they cannot be in another. And Luk. 1.26. The Angell Gabriel was sent of God into a citie of Galile: and Heb. 2.14. they are called ministring spirits sent for the seruice [Page 69] of the elect. They are said to descend from heauen, and to ascend into heauen, as in Iacobs ladder, Gen. 28.12. and whatsouer is done is measured with time. But they be so nimble and so swift, that they are moued in an vnconceaueable time, and dispatch their businesse speedily. And for that cause they are said to flie, and to haue wings Esa. 6.2. Reu. 14.6..

How many Angels be there?

Dan. 7.10. Daniel is said to haue seene million millions of Angels, and ten thousand hundred thousands. Heb. 12.22. You haue come to the innumerable companie of Angels, innumerable indeed to men, but ea­sily numbred of God Mat. 26.53. Iude 15.. All which notwithstanding, were created of God, so many in number at the beginning, and not multiplied by procreation one of another.

Are there orders and degrees of Angels?

No man that is conuersant in the Scriptures can deny, but that there is some order among the Angels, because order and distincti­on in all things is an excellent and diuine thing: for some are called Cherubins, other Seraphims; some Angels, other Archangels. But this order is not from the dignitie and excellencie of the nature of the Angels, as though some were more excellent then others by na­ture: but rather from their diuerse kinds of offices. Hereupon Paule Colos. 1.16. calleth them thrones, seates, dominations, principalities, which is an Hebrue kind of putting the Abstract for the Concrete, the substantiue for the adiectiue, because God vseth their ministe­rie in the administration of Empires, kingdoms and commonweals.

But that there be Hierarchies, and degrees of Hierarchies among the Angels, as the Papists imagine, it cannot be proued by any te­stimonie of Scripture. For he is called the Archangell, not who is more excellent in nature, or superior by affectation of gouernment, because there, as Basill saith, all ambition ceasseth: but he who is de­signed of God for the execution of some speciall, hard, and difficult seruice, or else he that is set apart of God for a time, with many o­ther Angels for the executing of Gods commandement. So those names thrones, dominations, powers, principalities, are borrowed by a similitude from mens affaires, to signifie the excellencie of the An­gels and their offices, and how many and diuers, and great workes God doth bring to passe by them Psal. 18.11..

Hath each of them his proper name?

Those names are not proper, but appellatiues or common names, [Page 70] which are imposed vpon them for a time, according to the offices which are giuen them in charge: or else according to those diuerse meanes in respect of vs, whereby they do execute the will of God, mightily performe it, and appeare vnto men. As Dan. 8.16. & 9.21. Luk. 1.19. mention is made of Gabriel, which name doth signifie the Might of God, because by him the Lord did shew foorth his power. Againe, Dan. 10.13. mention is made of Michael, which is, Who is like vnto the strong God? Tob. 3.19. is mention made of Raphael, which name is taken from Curing or healing: for he came to heale Sara and Tobie, as also of Ʋriel, 4. Esdr. 4.1. Deriued of the light, because he came to illuminate and to instruct Esdras.

Haue the Angels any knowledge of things?

They haue: 1. natural, which God put into them in the creation: for they be vnderstanding spirits. Whereupon Christ saith, Ioh. 8.44. that some of thē did continue in the truth, or in the knowledge of the truth, but others did not. Besides, they haue reuealed know­ledge, or by the reuelation of God; as Dan. 8.16. and 9.22. the my­sterie of the 70. weekes was reuealed to the Angell Gabriell, to the end he might reueale it to Daniel, and Daniel to the Church.

2. They haue experimentall knowledge, which is obtained by experience, and by obseruation of those things which we do here, and Ephes. 3.10. That manifold wisedome of God, which shineth foorth in the calling of the Gentiles, is made knowne to the Angels by the ministerie and preaching of the Gospell which is in the Church. So Luk. 15.10. the Angels are said to be glad, and to re­ioyce with great ioy for the conuersion of one sinner, whereof they are obseruers.

Mat. 18.103. I adde to these, supernaturall knowledge, whereby they do so perfectly see God and know him, that they do not desire to fall from him, or cannot will it: and in that stands their happinesse.

Whether do the Angels know the actions of euery particular man, or what they do, say, or suffer?

No, for Heb. 4.14. All things are said to be knowne to God a­lone, and they are manifest in his sight: but yet notwithstanding they know the things of those men, who are committed to their charge by God. For Act. 10.4. the Angell telleth Cornelius: Thy prayers and thine almes haue come vp before the Lord. Therefore they do obserue and marke vs, and all that we say, or do: so as we may [Page 71] iustly be ashamed to say or do any thing, which we would be asha­med to commit in the sight of honest men. By which argument Paul doth teach, 1. Corin. 11.10. that women should for comelinesse sake haue their heads couered in the Church because of the Angels, that is either spirituall Angels, or else Ministers who are called Angels.

But what, haue they also the knowledge of their thoughts and affections?

No (for God alone is the searcher of the heart) vnlesse men do be­wray their affections by actions and signes, or vnlesse God do make them knowne vnto them: for it is said, 1. Corin. 2.11. None (to wit, either men or Angels) knoweth what is in man, but God himselfe, and the spirit of a man that is in him.

But in what sense are affections (as ioy and sorrow) ascribed vnto Angels in the scriptures, seeing they are blessed?

Not after humane or carnall manner, but after that maner which doth agree vnto the nature of Angels, and so, as it is beseeming an heauenly and blessed life, which manner is vnknowne to vs.

What are we to thinke of the force and power of Angels?

1. They are able to do by the course of nature to bodily things whatsoeuer may befal bodies by nature: (but yet in no case can they worke miracles, but onely so farre forth as the Lord vseth their mi­nisterie in effecting of miracles:) either immediatly by themselues, Ioh. 5.4. as to kill, and to moue from place to place: as when one Angell slue in a manner the whole armie of Senacherib, and made the rest to flie away 2. Kin. 19.35: and that he brought foorth Peter, and the rest of the A­postles out of prison Act. 5.19. & 12.7.8.: and transported Philip from place to place Act. 8.30.. Or else mediatly, by such things as worke by the common course of nature, being applied of them to such things, yet not after that maner as Christ did giue many their sight by his owne power with­out any meanes Mat. 9.9:. Yet in very deede, they can doe no more with all their power then God doth prescribe them, and as they shall see to be according to the will of God Psal. 103.20.

2. They can affect both the outward senses, as when they smote the Sodomites with blindnesse, so as they could not see the doore of Lots house Gen. 19.1.: and of the Syrians 2. Kin. 6.18., and caused a great noise in their campe Chap. 7.6.: as also their inward senses, as when they reuealed many things vnto the Fathers in dreames, and bring diuers things into [Page 72] the memorie and mind of the godly.

3. The Angels are able, not indeed to illuminate the minde, or or effectually to bow the will, which is the proper worke of the ho­ly Ghost Prou. 21.1.: but as the instruments of the holy Ghost, to stirre vp our thoughts to the word we haue heard, to propound the truth to a mans minde, and to admonish vs of it, that we might assent vnto it: and after a spirituall manner to moue our will to some good thing, like vnto Counsellers onely by perswading vs, and (as it were) by speaking and dealing inwardly with vs Heb. 1.14. Math. 2.13..

Moreouer, the good Angels haue farre greater power then the diuels Apoc. 12.7.8 Tob. 8.3..

What manner of speech do the Angels vse, either toward God, or amongst themselues, or vnto men?

Not a bodily or carnall (vnlesse when they assume vnto them­selues bodies) but a spirituall and heauenly, whereby without any audible voice, or vocall speech and sound, they do spiritually and altogether angelically insinuate, instill, and communicate euery one his minde as he will, either into the minde of another Angell or of man: or else doth shew and as it were vnfold such things as he will in his owne vnderstanding as it were in a cleare glasse to be seene of another. And therefore that which Paul saith, 1. Corin. 13.5. If I should speake with the tongues of men and Angels: is not to be vnder­stood properly, but by a figure called hyperbole, or an excessiue speech, and by way of supposition, and by a concession or granting that they haue tongues: as also that Gal. 1.8. If an Angel from heauen should preach vnto you another Gospell besides that which I haue prea­ched vnto you. So bread is ascribed vnto the Angels Psal. 78.25., that is most daintie foode.

What be the offices of Angels?

They are diuers and manifold: for they are the Ministers, chiefe seruants, and the Sergeants of God, which do attend vpon the com­maundement of their King (which they execute willingly and rea­dily) Psal. 89.7 & 103.21. Heb. 1.14. for the glorie of God, and the saluation of men, as we may gather out of the Psal. 104.4. Who maketh his Angels spirits, and his Ministers a flame of fire: and who doe mutually extoll their maker with hymnes, as Theodoret saith, The Angels ministring, is Psalmes singing Psal. 148.2. Isa 6.3. Reu. 4.8.9. & 5.13..

Againe, they be the seruants of Christ, euen as he is both man [Page 73] and Messias. So in that temptation which he endured against Satan in the wildernesse, we reade that the Angels ministred vnto him. Mat. 4.11.

Especially they be the seruants of the elect: Heb. 1.14. Are they not all ministring spirits, sent for the seruice of those who lay hold on the inheritance of saluation? Now they be the ministers of the elect in many respects: and first in their life time, and that either by dire­cting, defending, and keeping the elect, according to that Psal. 91.11.12. He hath giuen his Angels charge of thee that they keepe thee in all thy wayes, least thy foot should dash against a stone Gen. 14.7. Exod. 33.2. Psal. 34.8., and by defen­ding their life from their enemies, and from all dangers 2. King. 6.17. Act. 12.8.11.: or else by executing Gods iudgements against the enemies of the Church in the behalfe of the elect, as we may gather out of Gen. 19.10. 2. Kin. 19.35. Act. 12.23. Also by suggesting into the mindes of the godly holy cogitations, and by mouing of them and furthering of them to euery good thing Act. 10.4.5.: for the good Angels neuer put into our mindes any thing contrary to the law of God Gal. 1.8. & 3.9. Act. 7.53. Luk. 1.19.20. Act. 1.11. 2. Kin. 1.3.. Also by helping them, and comforting of them Gen. 16.7. 2. Kin. 1.13. Act. 27.23.24.. Againe in the time of death, whilest that they do attend vpon the faithfull in the very pangs of death, and so carry their soules into the ioyes of heauen, as is cleare in the example of Lazarus Luke 16.22.. Lastly, in the end of the world, when they shall gather to­gether the bodies of all the faithfull, that being vnited againe to their soules, they may rise againe to life Mat. 24.31. Mat. 13.41.. And they shall seperate the wicked from among the iust, and shall cast them into a fornace of fire, and shall leade these into the kingdome of heauen.

Haue particular men, or countreys and Cities some one good and certaine Angell appointed to defend them, and an euill Angell to tempt them?

It may be gathered from the words of Christ, that ordinarily euery elect child of God hath some one certaine good Angell appointed of God to keepe them. Math. 18.10. where it is said: Their Angels do continually behold the face of my Father. In like maner out of the 12. of the Acts, 15. where the faithfull which were assembled in the house of Marke, said of Peter knocking at the doore, It is his Angell: for the beleeuers spake there according to the common o­pinion receiued among the people of God. And that this is the opi­nion of the Fathers, it may appeare out of Augustines 1. booke of Meditations, chap. 12. This also (saith he) I iudge a singular blessing, that from the very moment of my birth God hath giuen me an Angell of [Page 74] peace, to keepe me euen to my very end.

But extraordinarily it is cleare by the Scriptures, that as oft as need requireth, many Angels haue bene sent to seuerall beleeuers to defend them. Psal. 34. So the Angels are said to pitch their tents about those that feare God. The same is to be thought of euery coun­trey. For Dan. 10.13.20.21. and 11.1. and 12.1. it is said, that the Angell of God did fight against the King of the Persians, and that each of their Angels did defend that kingdome which was committed to his charge.

Concerning euill spirits we learne thus much, that sometime one man is vexed by one and the selfe same euill spirit, as may be gathe­red out of the historie of Iob, 1.12. And sometime that many haue bene molested by one and the selfe same euill spirit, as in 2. Chron. 18.21. one euill spirit deceiued many Prophets. Also we reade that sometime many euill spirits did molest one and the selfe same man, as Luke 8.30. a legion of diuels did possesse one man. But that God hath appointed to euery man one euill Angell, cannot be gathered out of any place of the Scripture.

Whether can there arise dissentiōs and discords by our meanes amongst the good Angels, as Dan. 10.13. it is sayd that the Prince of the Persians fought against the Prince of the Grecians?

A learned interpreter answereth, that by the names of Princes are not signified the Angels which had the defence of the king­domes of the Persians and the Grecians: but those men which at that time were Princes of Persia and Greece. That this should be the meaning of the words, that the Angell fought against Cambyses at that time king of the Persians, for the space of one & thirtie daies, that is to say, that he did hinder his cruell Edicts and plots made to keepe the people of God still in captiuitie, and more grieuously to oppresse them, least they should be put in execution, but that there should come after him the Prince of the Grecians, to wit, Alexan­der the great, who should asswage the furie of the kings of Persis that was kindled against the people of God, which also came to passe, as histories do testifie.

But the Schoolemen answer, that there is the greatest consent a­mongst the Angels, in regard of will, because they are blessed; and amongst those which be blessed, there is the greatest peace: but yet there may be amongst them some diuersitie of iudgement, to wit, [Page 75] being ignorant of the decree of God, which is not alwayes made manifest to the Angels, some thinke they should do thus, and some thinke they should do otherwise. But it is not the diuersitie of opi­nions, but the contrarietie of wils that ouerturneth friendship.

Haue those Angels which neuer sinned neede of Christ the Mediator?

The Angels had need of a Mediator, indeede not of redemption from sinne (for in that sense Christ is the Mediator betweene God and men 1. Tim. 2.5. [...].) but of conseruation in goodnes and grace, and of * com­bining them againe vnder one head, to wit, that they might be a­gaine vnited with the elect vnder one and the same head Christ, that so they might cleaue vnto God inseperably, and without all danger of falling in time to come. And so by this meanes that their righteousnes and integritie which is imperfect in the sight of God Iob. 4 18. might be couered before God with that most perfect and infinite righteousnesse of Christ: for which cause it is said, Ephes. 1.10. that God did purpose with himselfe to gather together againe as it were vnder one head all things which be in heauen and earth: that is, [...] to bring them againe vnder one common head, to gather them againe together, and as it were to recall them backe againe to their head and to their beginning.

Are we to pray vnto the Angels, or to worship them with any religious worship?

The Angell answereth Manoah, Iudg. 13.16. If thou wilt offer a burnt offering, thou shalt offer it to Iehouah: and Christ saith, Mat. 4.10. Thou shalt worship the Lord thy God, and him onely shalt thou serue. And Paul condemnes all seruing and worshipping of images, Col. 2.18. The Angell (Reuel. 19.20.) forbids himselfe to be worshipped: as also chap. 22.9. because the office of a Mediator agreeth to Christ alone. And the Angels themselues are but creatures, and do acknowledge themselues to be fellow-seruants of God with vs. Neither, as Au­gustine saith, do the holy men themselues, nor the Angels desire that to be giuen to them which they know to be due to God alone. On the contrary, those Angels which be enemies to the truth, and diuels, do do their endeuour to chalenge vnto themselues the name of God and the worship of God. Yet we do not denie, but that we are to honor the good Angels, by thinking well of them, with loue, reuerence, obedience and imitation.

Ob. 1. Iacob called vpon an Angell, Gen. 48, when he said, The Angell that deliuered me out of all trouble blesse these children.

Answ. Iacob did not meane any created, but that vncreated Angell, the Sonne of God, who of his office is called that Angell. This is plaine from the text, for the same action is attributed to this Angell and to Iehouah, to wit, that he would blesse Ephraim and Manasses.

Ob. 2. Iob 19.21. Haue pittie vpon me, haue pittie vpon me, O my friends, for the hand of God toucheth me. By friends in this place, Bel­larmine saith that Augustine vnderstandeth Angels, Bellarm. cap. 1. de Sanctorum beatitud. ergo.

Answ. It is plaine he meant his friends who came to visite him, but yet vexed him with bitter and contumelious words.

Ob. 3. Iohn wished Grace to the Churches, from the seuen Spirits.

Answ. By seuen spirits, we must vnderstand onely the holy Ghost, who though one in person, yet by communication of gifts so wor­keth, as if he were many spirits.

Why would God vse the ministerie of Angels?

Not for any necessitie, for he stands in need of nothing, but of his good will, to the end he might declare his goodnesse towards vs in that he hath giuen the Angels to be our seruants for his owne glorie and for our comfort, because we see such excellent creatures to be created euen for our sakes, and appointed for our seruice. Againe, both to beget and to preserue friendship betweene vs and the Angels, vntill such time as we shall enioy their most ioyful com­panie in the heauens.

What is the reason that whereas the Angels were wont in old time to appeare often to the Fathers in the forme of men, and to conuerse and talke with them fami­liarly, now they do it no more?

Because now Christ being come in the flesh, and sitting now at the right hand of the Father in heauen, and hauing giuen his holy Spirit plentifully, it is his wil that our conuersation should be in hea­uen, and not with the Angels vpon the earth visibly. Further, be­cause the Church of God had neede at the beginning of such con­firmations from heauen, but now the word of God is sufficiently confirmed. Heb. 1.1.

What vse hath the Church of the doctrine concerning Angels?

1. That we might acknowledge the endlesse loue of God, and his fatherly care ouer vs, who hath created such keepers for vs, and giuen them charge ouer vs; whereby we should learne to wor­ship and to loue him. Againe, to the intent that we should walke comely and holily before the Angels, who are witnesses and ob­seruers of our speeches and actions. Lastly, that we might be vp­holden by faith in all aduersities and dangers, knowing that that saying of Eliseus is most true, 2. Kin. 6.16. that those which be with vs are moe then those which be against vs.

What things be contrary to this doctrine?

1. The errour of the Sadduces, who affirmed that the Angels were nothing else but good motions or good thoughts, which God putteth into our hearts, and that they were not spiritual substances, subsisting of themselues.

2. Their error, of whom we reade Col. 2.18. who deuised the worshipping of Angels.

3. Of the Papists, who affirmed without the warrant of the word of God, that every man hath appointed vnto him two An­gels, one good, another euill; the one to vexe him, the other to keepe him to whom he is giuen: and that each of them is an insepa­rable companion of euery man. The which errors are confuted by those things which haue bene spoken before.

The seuenth common Place, of euill Angels, or of Diuels.

Are there also euill Angels?

THere be: which is not onely proued by testimonies of Scripture Genes. 3.1. Ioh. 8.44. 1. Pet. 5.8. Iude 6. Reu. 12.9., but also by very experience, and by the horrible and heauie effects of wicked An­gels.

By what names are they called?

1. Of their nature or spirituall essence they are called Spirits 1. Kin. 22.21 Mat. 8.16. Luke 10.20..

2. Of their office, vnto which they were all created at the be­ginning, they are simply called Angels 1. Cor. 6.3. 2. Pet. 2.4. & Iude 6.: of their knowledge giuen to them in the creation, they are called [...]. diuels, because they haue great knowledge, as may appeare in the historie of Adams fall, and are very subtill Deut. 22.17. Leuit. 17.7. 1. Cor. 10.20., whence is the doctrine of diuels 1. Tim. 4.1.6..

3. From accident qualities, that is, such as they haue gotten to themselues by their owne free will, they are called wicked Luke 8.2., impure and vncleane spirits Mat. 10.1. Zach. 13.2., and a lying spirit, or the spirit of lies 1. Kin. 22.22 Ioh. 8.44., of fornica­tion Hos. 4.12., of maliciousnesse or giddinesse Esa. 19.14., Belial 2. Cor. 6.15., without all order, with­out yoke and gouernement, or wicked, which is good for nothing, and as the chiefe, that euill one, and malicious, as who should say, he doth wholly give himselfe to malice, and doth exercise himselfe in it Math. 6.13. & 13.19..

4. Of the effects, they be called diuels, or in the singular number a diuell Ioh. 8.44., which name imports a backbiter, because he doth con­tinually accuse God vnto men, and men vnto God, yea man to man, and man to himselfe, that so he might turne God from men, and men from God, and men from men Gen. 3.1.4.5 Job 1.9.11. & 2.3.: he is also called Satan Math. 4.10., which signifieth an aduersarie 1. King. 5.4. 1. Pet. 5.8.: and that Tempter Marke 1.13 Act. 5.3., a spirit of diuination Acts 16.16., the enemie of God, of Christ, and our enemie Luke 10.19., and apolluon or destroy­ing Reuel. 9.11.. For the Scripture doth vse often to speake of the vncleane spi­rits in the singular number to note out that chiefedome of impiety, which is opposite and contrary to Christ and his kingdome.

5. They haue names from the diuers formes wherein they ap­peared, hereupon he is called that great Dragon (as also of his poi­soned craft) that old Serpent Reu. 12.8.9..

6. Of his power and pride, which he exerciseth especially to­ward the reprobate: hence he is called Beelzebub, that is, the king of flies 2. Kings 1.2. Math. 12.24.: the strong man armed Mat. 12.29., a roring lion, the prince of the world Iohn 12.31., the God of this world 2. Corin. 4.4,. Lastly, the prince, and the princes and powers of the aire, the gouernors of this world, because they rule the wicked at their pleasure; and the Princes of darknesse, because they are the au­thors of all ignorance of God, of blindnesse, mischiefes, vnhappi­nesse, malice, of all disorder, trecherie, crueltie Ephes. 2.2. Ephes. 6.12. Col. 2.15..

As for the name Lucifer, it came from a false and friuolous expo­sition of that place Isaiah 14.12. which (as may well appeare) was in [Page 79] derision, ironically giuen to the King of Babylon.

Whence do euill Angels take their beginning?

In respect of their nature and substance they are of God, who did create them good of nothing, and who doth still vphold them. But in regard of the qualities brought vpon them, they are of them­selues, as Christ witnesseth, Ioh. 8.44. The diuel when he speaketh a lie, speaketh of his owne, that is, of himselfe: and continued not in the truth (wherin he was created at the beginning) but fel by his owne free wil, and was a murderer from the beginning, not in respect of Satan him­selfe, but of man that was made, that is to say, then when he first set vpon man: whereupon we may gather, that the Angels sinned before that Adam and Eue sinned.

What was the first sinne of the Angels?

Some thinke that it was pride, according to that Eccles. 10.15. Pride is the beginning of all sinne. Others thinke it was enuie, where­by Satan enuied that man was made after the image of God, accor­ding to that Wisdom. 2.24. By the diuels enuie, death entered into the world. But Christ shewes (Ioh. 8.44.) it was lying, or the hatred of the truth, that is, of the euerlasting Gospell touching Christ, who should take our flesh vpon him, and of his grace which is needfull for all men to life eternall, and of the nature of man which should be exalted aboue all Angels. And therefore indeede it was the hatred they bore of Christs glorie and mans felicitie. Also it was their apo­stacie and rebellion, whereby Satan fell from God his maker, and that very sinne which Christ calleth, The sinne against the holy Ghost Math. 12.31. 1. Iohn 5.16.: because he fell wittingly and willingly, and of purpose from the truth, and that also with hatred of that euerlasting truth: whereof Christ speaketh, I am the truth, Ioh. 14.6. And to Pilate, I am come into this world that I might beare witnesse to the truth. Ioh. 18.31.

The same is proved by the continuall practise of Satan, e­uen from the beginning of the world to the end, sowing lies and heresies, either against the Deitie of Christ, or against his humanitie, or against his office. And raising vp most cruell persecution against that truth of Christ.

Is there a great number of those Angels which fell from the truth?

Yes sure a great number and almost innumerable, yet vncertaine [Page 80] to vs, and not know howne many. For 2. Pet. 2.4. and Iude 6. we reade that very many Angels fell at one time from the truth, and therefore are cast into hell or the bottomlesse pit. And Luk. 8.30. mention is made of a legion of diuels which possessed one man. And Mat. 12.45. the vncleane spirit returning, taketh with him se­uen other spirits, that is, many other spirits worse then himselfe, and more vncleane. And Reu. 12.7. we reade, that the dragon with his Angels fought against the woman: and therefore there is no cause why we should sleepe secure and carelesse.

What punishment is inflicted vpon euill Angels?

Manifold: 1. In that they are cast out of the heauens, wherein the blessed be, and wherein they were created, into hell, that is, not on­ly into that place vnder the earth, ordained for the euerl [...]ting tor­ments of the reprobate: (which Luk. 16.23. calleth [...]. hell, and chap. 8.31. the bottomlesse pit, that is, a gulph of a wonderfull depth,) but also into this ayre which compasseth the earth, and into the re­gion vnder the Moone, as testifieth the Apostle Eph. 2.2. & 6.12. to exercise the patience of the godly, and also to punish and to vexe the wicked for their impietie: where also they being tyed with the chaines of darknesse, are kept to the generall iudgement. 2. Pet. 2.4. Jud. 6.

2. In that their whole nature how great soeuer, is wholy cor­rupted and defiled, so as there is in it nothing at all sound and pure.

3. Their will is so obstinate in sinne, as they are not able no not to desire to repent of euill, nor to be saued. Which is by the iust iudgement of God, who hath decreed that they which sinne against the holy Ghost, that is, they which wittingly and willingly, and of set purpose sinne and renounce the knowne truth, should neuer re­pent Heb. 6 4. & 10.26. & 1. Ioh. 3.8.. 1. Ioh. 3.8. The diuell sinneth euen from the beginning, namely, continually and obstinately.

4. Their mind was darkened, to wit, being depriued both of the knowledge of all that truth, as well of themselues, as of God and of Christ, which might stand them in any stead to life eternall. As also of that created knowledge of those things wherin at the be­ginning they were created, for which cause they are tearmed the princes of darknesse Eph. 6.12..

And yet not wholly, because they excell yet in great knowledge of things concerning both God and men: namely, such as was na­turall vnto them, or they haue by nature: partly, by that naturall [Page 81] light which is left in them: partly, by obseruation: partly, by the ef­fects of Gods power which come to passe in time. By which means they knew Christ both to be the Sonne of God, and also should be the Iudge of the world Mat. 8.21. Act. 16.17. & 19.: but yet without any affection towards him, without any loue or affiance in him: and to their greater terror and condemnation Jam. 2.19.. For which cause they are called [...], that is, Skilfull, but more truly [...], because they do alwaies abuse that their knowledge to euill, and neuer to good.

Can euill Angels foresee things to come, and certainely foretell them?

To foresee and to foretell things to come, so farre foorth as they are things to come, and to know them before hand of themselues, and by themselues, and of their owne proper spirit, they cannot: for it is the peculiar worke of God alone: for so it is said Esa. 41.23. Tell vs what things shall come to passe, and then we shall know that ye are gods. But by the instinct of another, or by reuelation from ano­ther, and by the present causes, by the experience and obseruation of things, and by probable coniectures to foresee things to come, it is granted vnto creatures.

So then by these meanes the wicked spirits may foretel things to come: as namely, such things as they haue learned to haue bene foretold in some place by some holy Prophet: or such things whose natural causes they see to be present before their eyes: or such things which they see now are disposed and like to come to passe: or such things as themselues are purposed to effect, if God permit them: or haue decreed to suggest them to be done of others: or as they guesse by signes, or rashly suppose; but sometimes certainely, sometimes probably, and for the most part lyingly and doubtfully; but howso­euer, alwaies to seduce men, and therefore neuer to be listened vn­to, because though they speake the truth sometimes, the Lord per­mitting them, to the end to trie vs whether we feare him, Deut. 13.2.3. yet they euer speake it with a purpose to deceive, that they might seduce men from God: and destroy them Mark. 1.34. Act. 16.18..

What are we to thinke of Sybils prophecies, and the speciall ora­cles of Balaam and Caiphas concerning Christ, and the mysteries of mans saluation, Numb. 24.17. and Ioh. 11.54?

It is likely that the verses which we haue of Sybillaes Prophecies [Page 82] were written since Christ, because they set downe as it were the hi­storie of Christ plainely: else we should thinke that God reuealed his Sonnes coming more plainely to a doating woman, then euer he did to his seruants the Prophets, which is absurd. As for Balaam and Caiphas Prophesies that they come frō God, & were put into their minds either not vnderstanding of them, or else intending some o­ther thing Numb. 23.5. & 24 2., to the end that both the Gentiles and vnbeleeuing Iewes might be conuinced and made inexcusable by the testimonie of those men who were of their owne stampe. And therefore [...]hat those Oracles are to be regarded, because they be agreeable to the Oracles of the Prophets.

Can the wicked spirits know the thoughts of our hearts?

Not certainely, and of themselues, but they can tell many by our speeches, and gestures, and by externall signes, expressed by the in­ward passion and affection, namely, hatred, anger, concupiscence, and that onely by coniecture and probabilitie. Which things being diligently obserued and knowne, they stirre men forward to com­mit these or these euils. Therefore Peter saith well: Be ye sober and watch, because your aduersarie the diuell goeth about seeking whom he may deuoure, 1. Pet. 5.8.

But what thinke you of the power of the diuels?

That it is great: (for it is compared to the Whale Psal. 27.1.: to an armed man Mat. 12.29.: to a roaring Lion 1. Pet. 5.8.: and to him is ascribed power, and rule in the ayre Eph. 6.12.:) but yet not absolute, yea indeed finite and limited with certaine bounds, and so they haue a restrained power: so as they can do nothing till God permit them and giue them leaue, and no fur­ther neither then it makes for the good of his, and the aduancing of his glorie Exod. 8.18.19. & 1. King. 22.20.21. Iob. 1.12. & 2.6. Mat. 8.31. Luk. 8.31. Eph. 2.2. 2. Tim. 2.26. Reu. 20.7.

Now the power of Satan shewes it selfe so often as the Lord thinkes good: both vpon outward things, as the bodies vnder the Moone which he can moue, trouble, and affect diuersly Job 1.12.19. To this place belongs that Reu. 7.2.3. of the Angels, who had power giuen them to hurt the earth, the sea, and the trees. Also vpon the bodies of men, whilst that he moues them from place to place as he will: for sometimes he lifteth vp the bodies of men from the earth in height into the ayre, and casteth them downe againe from on high to the ground, as the histories do report of Simon Magus. Sometimes he doth transport them from one place to another in a very short time, [Page 83] and troubles them at his pleasure. Further, he can alter them, as when he doth affect them with sundrie qualities, and makes them sicke bodies of sound, as in the historie of Iob 2.7. may be seene: on the other side he makes some sound that are sicke, for the greater blinding of the wicked, and their spirituall destruction.

Besides these, he doth bleare the sight of men, that things should seeme to be changed, which are not, or that spirits should be seene in stead of true liuing creatures; as those counterfeit frogges of the Sorcerers of Egypt, and such like delusions, (as that ghost of the di­uell which was shewed to Saule in the likenesse of Samuel by helpe of the Witch 1. Sam. 28.12.) And such delusions whereby men are said to be tur­ned into Wolues, or other beasts in appearance, (as they say) not in very deed and truth. Or else he doth most nimbly place some other bodies in the roome of others, of which sort some thinke those frogges of Egypt were: for God alone can by himself change bodies if you speake of their substance from one kind into another kind.

Moreouer he doth pierce and penetrate into the bodies of men, either by the vertue of action, as he is said to enter into Iudas Luk. 22.3.: or else euen by his substance, as in those which were possessed, or now in these dayes are possessed of diuels: so as he doth inwardly moue their bodies diuersly, that they should hurt themselues or others, as in those which are possessed, and desirous to hurt others may be seene Mat. 8.16.32. & 12.28. & 17.15.18..

He hath also power upon the outward senses which he moueth with diuerse obiects: either he hurteth the instruments of the sen­ses, as namely, the eyes, and doth ill affect them with internall cor­rupt humors, so as they cannot well see and discerne: or else puts some other impediment betweene the eyes or the eares and the obiects.

As also vpon the minds, when he stirreth vp euill thoughts in them, by troubling the phantasies in the imagination, and stirring of diuerse humors, whereby he doth trouble and weaken the po­wers of the soule and bodie, as it befalleth those which are diseased with melancholie, or the frenzie, or madnesse: and then by meanes of the obiects which he sets before the senses, he stirreth vp lust: as also he is wont to moue the mind of men, by troubling them with euill affections: as he moued Iudas with the affection of couetous­nes [Page 84] to betray Christ: and he filled the heart of Ananias to lie against the holy Ghost. Act. 5.3.

Last of all, he can obiect many things vnto the senses of the godly, whereby they are prouoked to sundry sins, as it fel out with Dauid 2. Sam. 11.2.. Also he can hinder them by outward impediments from the per­formance of good actions, as the Apostle testifieth of himselfe, that he was hindered by Satan, that he could not come to see the Thessalonians 1. Thess. 2.8.: and by setting of feares before their eyes, so to shake them, that they shall fall from the faith. Therefore Christ saith to Peter, Behold Satan hath desired you that he might sift you. Luk. 22.31. He is able also to annoy their bodies, as Paul said that he was buffeted by the messenger of Satan. 2. Cor. 12.7.

Is the power, which wicked Angels haue, alike both toward the elect and the reprobate?

No, but God permitteth them to exercise the elect for a time, but neuer to ouercome them, because that promise ( The seed of the woman shall breake the Serpents head, Gen. 3.15) belongeth to Christ and to all his members. But they haue greater power against the reprobate, therefore the Apostle saith Ephes. 2.2. that the diuel doth finish his worke in the children of disobedience.

In what sense is Satan said ( 2. Cor. 11.14.) to transforme himselfe into an Angell of light?

Not in regard of his substance, but in regard of his counterfeting, whereby with strange delusions, appearances and superstitions, he doth faine himselfe to be an Angell of light, sent of God from heauen, that so his counsels might be listened vnto.

Can they worke true miracles, that is, such as do agree with the very things themselues, or onely counterfet?

Christ saith, Mat. 24.24. There shall arise false christs, and shal shew great signes and wonders. And therefore sometimes they shew true signes, that is, such in truth as they seeme to be Exod. 7.12. & 8.7., not by their owne power, but vsing certaine hidden causes of nature, and yet but lies, because they are vsed to deceiue and to confirme a lie Deut. 13.12. & 2. Thess. 2.9., and indeed not worthy the name of miracles; & yet the most of them be meere illusions and deceits, and legerdemaines, like to those of Simon Ma­gus, Act. 8.9.10.11. For it is God alone that doth great wonders Psal. 72.18. & 136.4., to wit, such as be done in truth, and be wonders indeed, whose cause is knowne to no mortall man, and such as are done without deceit, [Page 85] beyond the course of nature, and without meanes, and such as can by no meanes be effected by the course of nature: and which are appointed especially to set foorth the glorie of God, and to further mans saluation.

Wherefore doth God permit them?

1. 2. Thes. 2.10. That they who will not embrace the loue of the truth might beleeue lies. 2. That the faith and patience of the elect might be proued, Deut. 13.3.

What be the effects and indeuors of wicked Angels?

What man is able to recken them all? He is the enemie of God, of Christ and of men: and therefore doth take vnto himselfe the glorie of God, whether it be by himselfe Math. 4.9., or whether it be by his instru­ments, to wit, Antichrist, and such men as challenge to themselues the honor of God 2. Thes. 2 4..

He is the author of sinne: for it sprang from him, and he doth dai­ly stirre vs vp to sinne, that he might plunge vs with himselfe into the gulfe of eternall death Ioh. 8.44. Heb. 2.14.: he worketh effectually in the wicked Eph. 2.2. 2. Thes. 2.9.: he doth corrupt the word of God Mat. 4.6.: he soweth tares in the Lords field Mat. 13.25.: he raiseth vp heresies: he prouoketh men to sundrie kinds of idolatrie: he raiseth persecutions against the godly.

In commonweales, he troubleth all with tumults and warres. In the familie and priuatly he laboureth to trouble, annoy, and de­stroy particular men by sundrie meanes, he vrgeth men to commit mischiefs and hainous sinnes.

He studieth as much as he can to hurt mens bodies: he doth in­fect the elements, and troubleth them for mans ruine: and especially in this age, wherin he knoweth the generall iudgement to approch, he doth shew his rage more cruelly then euer before, by lies and murthers, and confoundeth heauen and earth together.

Do they take vnto them true bodies sometimes?

Sometimes they take vnto them counterfeit bodies, as it is ga­thered out of the storie of the Witch, who raised vp a spirit in stead of true Samuel 1. Sam. 28.12..

And sometimes true bodies, as may be gathered out of the for­mer Treatise touching good Angels. For if good Angels haue taken vnto them true bodies, there is no doubt but euill Angels are able also (by Gods permission) to take vnto them true bodies, and ap­peare [Page 86] in them, and speake to men, and performe actions like vnto mens actions.

Whether are euill spirits, besides that inward torment of mind wherewith they are tormented for euer, punished also with that bodily fire of hell?

Christ saith plainely, Mat. 25.41. that he will say to the wicked: Depart ye cursed into euerlasting fire, which is prepared for the diuell and his Angels. Out of which place it is concluded, that euill Angels besides that torment of mind wherewith they are vexed, are also tormented with that infernall fire, as though they were bound vnto it, no otherwise then the soule being bound to the bodie suffers of the bodie: but we must iudge that to be done after a wonderfull, but yet after a true manner, as Augustine saith.

For what purpose did almightie God ordaine them?

1. To the end that by meanes of their temptations the godly might be exercised in humilitie and patience, and so their saluation might be furthered 2. Cor. 12.7.

2. That by them as it were certaine tormenters, he might pu­nish the wicked, as well with spirituall as bodily punishments. In one word, that God might vse their boldnesse to the enlarging of his owne glorie.

Whether do some men truly collect out of the Col. 1.20. where it is said, that God doth reconcile all things to himself thorough Christ, both which are in earth, as also which are in heauen: that therefore the diuels and the damned shall one day be saued?

Rather most falsly: For by this word all, we must vnderstand the whole bodie of the Church, which is as it were diuided into two parts, namely, those which are in heaven, by whom are simply vn­derstood the faithfull that died before the comming of Christ: and into those which are in earth, by whom are vnderstood those whom Christ found liuing at his first coming, or those which followed and liued since his coming, as also Eph. 1.10.

What is the vse of the doctrine concerning diuels?

1. That we might be confirmed in the faith touching good An­gels, the kingdome of heauen, and the blessed spirits; because seeing the effects of contraries is contrarie, if there be diuels and euill An­gels, then certainely there be good Angels: and if there be an hell, then certainely there is a kingdome of heauen.

[Page 87]2. That we should be so much the more affraid to offend God, because as Peter saith, 2.2.4. If God spared not the Angels when they sinned, but cast them bound in chaines into hell, assuredly he knoweth how to reserue the vnrighteous against the day of iudgement to be pu­nished.

3. That we might be so much the more watchfull, and stand v­pon our guard: and therefore should fight euen as it were for life and death with our spirituall weapons, but especially with conti­nuall prayers vnto Christ, against so many enemies and spirituall wickednesses, and that we should put on the whole armor of God, that is, that complete spirituall armour which the Apostle prescri­beth, Eph. 6.11.13. and 1. Pet. 5.9.

What comfort haue we in that battell?

That we haue Christ not onely a conqueror and triumpher ouer the powers of hell Col. 2.15:, and our captaine, but also our defender: vnder whose standard if we fight couragiously we shal get the victorie, ac­cording to that promise Gene. 3.15. concerning Christ, that he should breake the Serpents head. And Rom. 16.20. The God of peace shall shortly tread downe Satan vnder your feet: and Ioh. 16.11. The Prince of this world is iudged alreadie: and that comfort Ioh. 16.33. Be of good comfort, I haue ouercome the world: as also that we haue the good Angels our keepers and defenders against the wicked, being of greater power then they.

What things be against this doctrine?

1. The error of the Sadduces, which affirmed, that the wicked spirits were not indeed substances, but euill affections, and wicked thoughts which our owne flesh doth suggest vnto vs.

2. The heresie of the Manichees and Priscillianists, who affir­med, that the diuels were created such as they are now.

3. Origens error, who thought that the diuels should one day returne to the Lord and be saued: cleane contrarie to the sentence of Christ who saith, that the diuels shall go into euerlasting fire, Mat. 25.41. all which are confuted by those things which haue bene spo­ken before.

The eighth common Place, of Man.

What meane you by this word Man?

NOt the bodie alone, or the soule alone, but that which is compounded of both soule and bodie, being knit to­gether by a most friendly and streight bond in one per­son.

Why did God make man the last of all his workes?

1. To the end, that because he would make him such an one as should consist of bodie and soule, before he was made he might haue all things prepared which do belong to the happinesse of ei­ther, both of bodie as also of the soule.

2. That he might vse the things created to the glorie of the Cre­atour.

3. That the Epitome of the whole world might be described in man, as it were in a little mappe: and so he might be Gods Little world, and as it were a Compendium of the things that were before created.

4. Because God would communicate himselfe vnto him, and take pleasure in him.

Who is the Creator of man?

Gen. 1.26.27. Iehouah Elohim, the Lord God, that is to say, the Father, Sonne, and holy Ghost, who did create man after his owne image immediatly, that is, without any meanes; or without the helpe of the Angels.

How manifold did God create Man?

Twofold: Male and female created he them, to propagate such as sho [...]d be like themselues in the world Gen. 1.27..

Did God create them both after one manner?

No: for first he created the man and then the woman: againe, he framed man of the dust, and woman of the ribbe of man Gen. 2.7. [...]2..

Wherefore did not God create the man and the woman at once, as he did the Angels?

To the end that as God is one beginning of the creation of all things, euen so one man might be the beginning of the generation of all men: so as whilest all men know themselues to spring from one man, they might loue one another euen as one man, and might be knit together by one common bond of blood Act. 17.26..

Why was the woman framed out of the side of man, and not of some other part of the body?

Because she was prouided to be neither a mistris not a maide for man, but his mate: neither was she to be taken out of his head, nor his feete, but out of his side, that he might vnderstand she was to be placed neare vnto himselfe, whom he had learned to be taken out of his side. In a word, because as the woman was framed out of the side of man when he was asleepe, euen so the Church was redeemed by the blood and water which flowed out of the side of Christ sleeping on the crosse Ioh. 19.34. Eph. 5, 25.26..

Of how many parts doth man consist?

Of two: the bodie and the soule 1. Thess. 5.23..

Whence was the bodie taken?

Out of the clay or the slime of the earth, whereupon he was cal­led Adam of Adamah, signifying red earth; and Homo ab humo or rather [...], pariter, quia homo est ani­mal politicon. man, of a word that signifies the earth: therefore Paul saith, 1. Corin. 15.47. that he is of the earth, earthly; which Tertullian in his first booke of the Resur­rection, keeping the Greeke word, interpreteth slime. He is called [...] of the Grecians, from his forme, because he hath his face vpward, or of looking vpward, agreeable to that excellent speech, If then ye be risen together with Christ, seeke those things which are a­boue, where Christ sitteth at the right hand of God: Minde those things which are aboue, and not the things which are vpon earth, Coloss. 3.1.2. Which etymologie Ouid hath expressed elegantly in the first booke of his Metamorphosis:

Whilst other creatures downe do looke vpon the earthly mold,
To man he gaue a face vpright, the skie for to behold.

Was not the bodie of Adam framed of the foure elements?

The foure humors, whereof his bodie doth consist, do proue that.

Why then doth Moses make mention onely of the earth?

Because the denomination or name is giuen of the predominant or greatest part.

What doth this teach vs that his bodie was framed of the clay?

It doth put vs in mind of our originall, to wit, that we as well as other liuing creatures are of the earth, and therefore that we should not be proud, seeing we must returne thither againe Gen. 3.19..

What is the essentiall forme of man?

It is the Soule.

Whereof is this word Soule deriued?

[...].Of a Greeke word that signifies wind, or breathing, the Greci­ans call it [...], of cooling or refreshing.

What then, is the Soule a certaine wind or blast?

No: but it is not bodily or materiall, and therefore indeed a Spi­rit, or a spirituall essence, which being seuered from the bodie hath his being.

How do you proue that the Soule is a spirituall substance?

Genes. 2.7. It is said that God breathed into mans nostrils the breath of Rather of liues, which must be noted for the soules immor­talitie. life. Eccles. 12.7. Salomon speaking of death, saith that then the spirit returneth againe to God that gaue it. And Christ in his passion, Luke 23.46. saith, Lord I commend my spirit vnto thee. And Steuen, Act. 7.59. Lord Iesu receiue my spirit. And Math. 10.28. Do not feare them who kill the bodie, but cannot kill the soule. Besides, Luke 23.43. Christ said to the theefe, This day shalt thou be with me in Pa­radise: Now he was not with him in bodie, ergo in soule. Moreouer also the soule is a subiect capable of all vertues, vices, arts and scien­ces: and if the soule be once taken away, the liuing body perisheth. Therefore to conclude, it is not an accident, but a substance, not de­pending of the being of the bodie.

After what manner was the Soule created?

Gen. 2.7. Iehouah Elohim, the Father, Sonne and holy Ghost, brea­thed or inspired (which is spoken after the manner of men) into his nostrils the breath of liues: as Col. 1.16. God is said to haue created all things by the Sonne, as well visible as inuisible.

What manner of breathing was that?

Some there be, who by the name of breathing, vnderstand no­thing else but the commandement of God, as though Moses shold [Page 91] haue said, by the very commaundement of God the soule was put into the bodie.

The most auncient Fathers, Iustinus, Irenaeus and Tertullian, are of opinion that the Sonne [...] God [...]uen at that very time taking vnto himselfe the shape of a mans bodie for the present (wherein after­ward he appeared to the Fathers to be a beginning of that which afterward he performed truly and indeede) tooke clay in his hands, and thereof framed the bodie of Adam to the likenesse of that bo­dily forme which he tooke vpon him, and by breathing into Adams nostrils, put into him the soule: afterwards he tooke one of the ribs of Adam, and builded Eue of that. Which opinion of the Fathers, seemeth to haue nothing contrary to the analogie of faith. For Christ in the Gospell by such like actions (as when he made clay with his spittle, wherewith he annointed the blind man, Iohn. 9.6. and by breathing vpon the Apostles, gaue them the holy Ghost) did signifie that it was euen he himselfe that had framed Adam of the clay, and had breathed into him the liuing soule. And therefore that breathing (whereof Moses speaketh) was created, and no part of the Deitie it selfe; and it was a visible signe of an inuisible thing, to wit, of the soule, which the Sonne of God created, and put into the bodie of Adam: as that breathing of Christ, wherewith he brea­thed vpon his Disciples was not the spirit of God himselfe, but a visible signe of the holy Ghost.

Whereof then was the Soule created?

Not of the Essence of God, as the Manichees thought (for what­soeuer is of him, is the same with himselfe, neither is that any other then the Sonne and holy Ghost) but it was by God, not of the hea­uenly bodies, not of the elements, fire or aire, not of the temperature and composition of the humours of the hodie, not at all aduenture made of the motes (for in these as Tully saith in his booke of Tuscul. quaest. there is nothing that hath in it the force of memorie, vnder­standing, thought, that is able to remēber things past, foresee things to come, and can comprehend things present, all which are things onely diuine) but altogether created of nothing, euen as it is also created of nothing in euery particular man Zach. 12.1.. For which cause God is called the Father of spirits, Heb. 12.9. And indeed Paul saith well out of Aratus, that we are the generation of God, Act. 17.28. but in re­gard of the qualitie, not the substance, to wit, so farre forth as we be [Page 92] adorned with heauenly gifts: in like sense as the Pharises are cal­led a generation of vipers, Mat. 3.7.

Are you not then of opinion that the soule inspired by God is a particle of Gods essence?

I am not, for then should Gods essence be diuisible; yea in some part thereof mutable, and subiect to sinne, yea to hell tor­ments, which once to thinke were both absurd and blasphemous. As for that of Aratus, We are his generation: it is spoken in regard of the efficient cause, and the excellent gifts of the soule.

Why did he breathe the breath of life rather into the face of man then into any other part?

Because this part of all the rest is furnished with the instruments of the senses, to performe the duties of the soule, and more fit to be­hold things that are aboue.

And why did he rather breathe into his nose then into his eares, or into his mouth, or into his eyes?

1. That God might shew, that he alone was the author both of our creation and respiration or breathing.

2. That he might declare the weaknes of mans life, which is in his nostrils, according to that Esa. 22.2. Cease to feare man, whose breath is in his nostrils.

3. That by this meanes he might make it cleare, that the soule was not created of the substance of the bodie, but came from with­out: as Aristotle concludeth well, de generatione Animal lib. 2. cap. 3. The mind came from without, and is onely a diuine thing: not that it is created out of the bodie Zach. 21.1., but because it proceedeth not of the sub­stance of the bodie.

What did he breathe into him?

The whole soule, consisting of his essentiall faculties, vegeta­tiue, sensitiue and intellectiue; or the faculties of liuing, sense and vnderstanding: seeing Moses saith not, the breath of life, but the breath of liues Gen. 2.7.. For that which is spoken 1. Thess. 5.23. that in the bodie is the spirit and the soule, is either spoken in way of expo­sition, as Augustine thinketh; or else the Apostle in that speech doeth distinguish the essentiall faculties of the soule into the su­periour and inferiour, vnderstanding by the name of Spirit the minde, and by the name Soule, the facultie of sense and li­uing.

Be there onely one or more soules in one and the same man?

1. Onely one, because many and diuers faculties do not make many and diuers substantiall formes.

2. Because there can be but one essentiall forme of one man, or one perfection of him.

3. Because God breathed into Adam one onely breathing Gen. 2.7..

4. Because in Scripture there are neuer more soules then one attributed to one man, but euer one alone, Act. 7.59. Act. 20.10. Math. 26.38. although in one man there be moe faculties of one soule which are in it at one time, as there be three vnities in the number of three, which is yet but one number. And all these faculties do manifest them­selues in time, some sooner, some later, euen as the instruments of this or that facultie in the bodie are fitted strong and liuely: or else are first framed and do come first.

What is the soule of man?

It is a spirituall substance in the bodie of man, created by God of nothing, and vnited vnto it to make one person, not onely to giue life to the bodie, and to make the instruments fit for certaine functions and actions, but also that it might haue the soueraignetie in ordering the life of the whole man, and might stirre vp man to the knowledge and worshipping of God the Creator; and be­ing sundered from the bodie, it doth not perish, but abideth im­mortall.

When is the soule infused and commeth to the bodie?

When the bodie in the wombe of the mother is firmely rooted, fitted with instruments, & disposed to receiue such a soule: as in the creation of the first soule appeareth, which is a patterne of al other Gen. 2.7. Eccles. 12.7..

Which is the proper seate of the soule of man in the bodie?

Especially the heart, because the heart amongst all the intrailes and members in man, is the first that liueth and the last that dieth. And euery where in the Scriptures the speciall actions of the soule are ascribed to the heart Mat. 15.18.19. Rom. 2.15. & 10.10. 1. Pet. 3.4..

Is the whole soule in the whole bodie, and in euery part of the bodie the whole soule?

Of this mind is Augustine, and some other after him, as light is in the aire, which is primarily & by it selfe in the whole, & secundarily in the parts. And that it is not only the forme, act and perfection of the whole body, but also of euery particular part. And lastly, that it [Page 94] hath no bodie, and is not circumscribed in any place, and is in­diuisible.

But others thinke, that like a certaine king she sitteth in some one part of the bodie alone, and in one place, as it were in her princely pallace, doth diffuse her vertue thorough the whole bodie, and that it doth exercise diuerse actions in the diuerse parts of the bodie, according to the diuerse placing of the instruments in those parts, (which are necessarie for the doing of such actions.) So it reasoneth in the head, it willeth in the heart, it concocteth in the stomacke, seeth in the eyes 1. Cor. 12.17: to which opinion we subscribe: tou­ching which notwithstanding modest wits may forbeare till they be confirmed.

But how many parts or faculties of the soule be there?

Three essentiall, according to Plato, the vnderstanding facultie, the facultie of anger, and of lusting: or after Aristotles the facultie of reasoning and discoursing, of sense, of liuing or nourishing. For the same Aristotle saith, the soule is that principium, to wit, inward and formall, whereby we first liue, haue sense, and vnderstand.

But that distinction better befitteth the doctrine of Christians, whereby the soule is distinguished into the vnderstanding, which is also called the Mind, and the Will: or, as the Scripture some­times speaketh, the spirit, and the soule, being taken in a more strict signification 1. Thes. 5.23 Heb. 4.12..

What is the vnderstanding?

It is that facultie whereby we do discerne obiects either to be liked or disliked: and the vnderstanding is double: 1. Practising whereby we discerne good from euill, right from wrong: 2. Spe­culatiue, whereby we distinguish truth from falsehood, by the noti­ons of goodnesse and truth, which God hath put into our minds Rom. 1.32. & 2.14..

And what is the will?

A facultie of the soule, whereby we either chuse or refuse the ob­iects, so farrefoorth as the vnderstanding iudgeth them to be good or euill. Which if it follow the rule of reason, it is called election or consultation in a speciall manner: but if otherwise it be moued by a false shadow, and appearance of good, then it is called both a pas­sion and perturbation of the mind, or an affection, as also concupis­cence.

Were all the soules of men created of God at once, as the Angels were?

Origen and other Fathers haue bene of that mind, and that they were as it were laid vp in Gods store-house: but the contrarie is pro­ued by the Scriptures. For Gen. 2.17. Moses spake but of one soule. Againe, Dauid sheweth, that soules are created successiuely in euery mans bodie, Psal. 33.15. who frameth their hearts, that is, their soules, one by one: and Zach. 12.1. Who frameth the spirit of man in the middest of him. Rom. 9.11. the Apostle writeth of Iacob and E­say, that before they were borne, they had done neither good nor euill. If they had done neither good nor euill, then it followeth, that their soules were not created from the beginning: for it is against reason that all this while they should do nothing at all.

Whether was the soule of Euah made of Adams or not? and whe­ther are the soules deriued one of another by propagation, or else new ones euermore created of God?

Some of the Fathers were of opinion, that as one candle is lighted by another, euen so the whole man is deriued of the whole man, the soule of the soule, the bodie of the bodie. For say they, first, as one Lion begets another, so by the power and efficacie of Gods bles­sing, one man begets another, who consists not only of a bodie but of a soule. 2. Because we reade not that God created and inspired a new soule. 3. Because the soule is the primarie seate of sinne, in which Dauid saith his mother conceiued him, Psal. 51.7. 4. Be­cause in the first conception, the soule is potentially in the bodie, which according to the generatiue power giuen to mans seed, is brought into act. But the creation of the first soule (as a plaine pat­terne) sheweth what is the beginning of all other soules.

Againe, Adam said of Euah, Genes. 2.23. This is now bone of my bone, and flesh of my flesh: but he saith not, soule of my soule, which he should haue said: if so be that the soule of Euah had bene taken out of his soule.

Moreouer, the testimonie of Zaccharie 12.1. is cleare, who fra­meth or formeth the spirit of man in the midst of him. And Eccles. 12.7. The spirit returneth to God that gaue it. Peter also commaundeth that we should commend our soules to the faithfull Creatour. 1. Pet. 4.19.

Besides, that opposition doth seeme to require the same Heb. 12 9. where the fathers of our flesh are opposed to the Father of spirits, because he doth not vse the helpe of men in creating of liuing crea­tures: [Page 96] to which we must referre that of Esa. 57.16. where in expresse words God is said to make soules, to wit, immediatly and not by propagation of man.

Yea the very nature of the soule doth testifie the same, which is most simple, and therefore indiuisible. So then seeing to the propa­gation of it there is required a decision, it is apparent that it hath not his beginning by propagation from the soule of the parents.

Neither indeed can spirituall substances be changed one into a­nother: and therefore as one Angell cannot beget another Angell: euen so, no more can one soule being of the same kind and nature, produce another soule. Wherefore it remaineth, that it is created in the infusion of it, and infused in the creating of it, as August. saith.

But herupon it will follow, that God rested not from all his works, Gen. 2.2.

I answer out of Augustine, that God rested from the workes of some new kind, but not from the works of the same kind Ioh. 5.17..

By what meanes then is originall sinne, conueyed to the children?

Neither by meanes of the soule, nor by meanes of the bodie, but by meanes of propagation from Adam alone. For that all mankind is corrupted by Adam, doth not so much proceed from generation, (vnlesse it be in regard of the manner, that is, so farrefoorth as one sinfull man begets another sinfull man) as from the iust iudgement of God: who as he had adorned all men in one as the roote and head of all mankind with originall iustice: so after that Adam sinned, in him did iustly spoile all of his gifts. Caluin Instit. lib. 2. cap. 1. Sect. 7. This contagion hath his cause neither in the substance of flesh, nor of the soule: but because it was so ordained of God, that those gifts which he had bestowed vpon the first man, he should both haue them, and also loose them, as well for himselfe as for others that come after him.

Further, the soules are infected in the bodies being corrupted with sinne, not by physicall and naturall touching, (as wine put in­to a sower vessell) but by the most iust appointment of God. For so soone as the soule being pure in it selfe is vnited to the bodie which is conceiued in sinne, that disobedience of our first father is imputed vnto man as if it were his owne. Whereupon the Apostle saith, that all of vs sinned in Adam as in the stocke, the meaning is, that all of vs were guiltie of sinne, to wit, being in his loines, Rom. 5.12. After which maner also Leuie is said to pay tithes to Abraham before he [Page 97] was borne, Heb. 7.9.10. Now this disobedience of Adam imputed, by the iust appointment of God, there followes presently in the soule also contagion, or corruption, and an inclination to euill, as a punishment of that first sinne, which punishment it selfe is also sin: euen as the obedience of Christ imputed to vs is properly our righ­teousnesse whereby we are iustified: and regeneration is the conse­quent of this righteousnesse. But as it is better to quench a fire, then aske how it begun, so is it better to quench originall sin, then aske how it came.

How do you proue the immortalitie of the soule?

1. By sundrie testimonies of Scripture Psal. 49.21. Eccles. 12.7. Mat. 10.28. & 22.32. Phil. 1.23. 1. Pet 3.19. Reu. 6.9. & 7.9..

Againe, by arguments taken: first, from the forme of creation: for the soule of man was created by diuine inspiration, and therefore both diuine and immortall.

2. From that very knowledge which God hath put into the soule, because such a vigor as doth soone vanish away is neuer able to aspire to immortalitie and the fountain of life: for all things cor­porall feare to transcend, and so consequently to search by admira­ble sharpnes things celestiall, diuine, and eternall.

3. By the testimonie of conscience, which by the guiltinesse of sinnes doth conceiue horrible terrors: now if the soule were not im­mortall, what need such terrors of future feare?

4. By the effects or the excellent gifts of the soule, wherwith it doth excell, as that it vieweth the heauens, and sheweth her force in deuising sundry and very admirable things.

5. From the nature thereof, not only that it is simple in it owne essence, and void of contrarietie and all bodily accidents: but be­cause it is the image of God, Gen. 1.26.27. but no mortall thing can be the image of the immortall God. Yea the meate of mans soule is immortall Ioh. 6.51. 1. Pet. 1.23.. And vnlesse the soule be immortall, our faith and al our religion is in vaine, 1. Cor. 15.14. the godly are miserable, the vn­godly happy and blessed: the beasts be more happie then men: God is not affected with any regard of the iust or vniust. To al these adde in the last place the common consent of all nations.

How do soules differ from Angels?

Not in regard of the essence, but because Angels haue not any bodily coniunction, but the soules of men are capable of that con­iunction: or else because they are not the forme of any body: but these are.

For what end was man made?

For the knowledge of God: againe, for his worship as well spiri­tuall and internall, as corporall and externall in the earth. Last of all, for his glorie. Whereupon should follow the felicitie and blessed­nesse of the whole man in heauen: hence Christ saith: This is life e­ternall, that they know thee the onely true God, and whom thou hast sent Iesus Christ, Ioh. 17.3.

What vse make you of this common place concerning man?

That we may first acknowledge with thankes Gods power and bountie manifested in our creation and birth.

2. To comfort vs in all troubles, Psal. 22.18.

What speciall vse make you of the soules immortalitie?

I am taught first to giue all possible thankes to God my Creator for such a benefite.

2. That I do not like the brute beasts, set mine hart vpon these transitorie things: but that I often meditate of those things which concerne the eternall felicitie of my soule.

What is contrarie to the doctrine of the creation of man?

1. The Rabbins error, who thought, that in the creation of man the Angels were coworkers with God.

2. Aristotles error, who thought, that as the world had no be­ginning, so also man had none, to which adde the fables of Poets and prophane Writers.

3. The false opinions of the Epicures and Sadduces, who make a mocke of the immortalitie of the soule, Isa. 22.14. 1. Corinth. 15.32.

4. Of the Manichees, Priscillianists, Platonists, who affirmed the soule to be of the substance of God.

5. Of the Pythagoreans, who thought they went from one bo­die to another bodie: and the Aegyptians, who thought the num­ber of soules was a set number, and that when one was dead, his former soule went into another bodie.

6. Of Themistius, and also of Auerroes, who dreamed that there was but one soule of all men.

7. The madnesse of many, who so inwrap their selues in the things of this life, that they neglect the eternall felicitie and salua­tion of the soule, Mat. 16.26.

The ninth common Place, Of the image of God in man.

What is an Image?

IT is the pourtraiture or representation of some thing: and that both in the soule of man, to wit, in the mind or facultie of knowledge, and it is called of the Philosophers an Idea, namely, a forme of something conceaued in the mind: & also out of the mind, and it is a similitude and fashion either reall of the substance and qualities together, as when Adam is said to beget men after his owne image, Gen. 5.3. or else of certaine adiuncts alone, as Luk. 20.24. A penie hath Cesars image: or else it is some vaine shadow and figure.

What difference is there betweene an image and a similitude?

A similitude hath a larger signification then an image: for where there is an image, there is also a similitude, but not of the contrarie. For one egge is said to be like another egge, and yet one egge is not the image of another egge. But in this disputation of the image of God in man, this word of similitude or likenes is added to the word image in way of exposition, as Philip. 2.7.

Was man made after the image of God?

He was: for Gen. 1.17. God created man after his owne image: and Paule saith, 1. Cor. 11.7. The man ought not to couer his head because he is the image of God, and Col. 3.10.

[...]s man onely the image of God, or made after his image?

1. Christ is the naturall, true, and most perfect image of God the Father 2. Cor. 4.4. Col. 1.15., both as he is the eternall Sonne. For he is begotten of the substance of the Father, not made: and therefore is called the Character of his person, Heb. 1.3. As also, as he is manifested in the flesh, because the whole disposition, perfection, and as it were the face of the Father is beheld in the Sonne, being made visible by the flesh 1. Tim. 3.16.. Moreouer, lest we should be ouerwhelmed with the cleare beholding of God, the Son being clothed with flesh is in stead of a [Page 100] glasse to vs, wherein the Father doth set before vs that his infinite Maiestie, goodnes, wisdome, truth, iustice, to be seene and beheld of vs. Therfore he that seeth me (said Christ) seeth my Father Ioh. 12.45. & 14.9..

2. The Angels also are made after the image of God, because they also are called the sons of God Job 1.6. & 2.1., and they were created spiritu­all, immortall, and iust. And Christ teacheth plainely, that we shall be truly blessed, and therefore like to God, when we shall in heauen be made euen as the Angels of God, Mat. 22.30.

3. Man is called the image of God, 1. Cor. 11.7. and he is said to be made after the image of God, not onely Adam but also Eua, Gen. 1.26. Col. 3.10.. But each of these latter images of God in Angels and men is of Gods free mercie.

Why is man called the image of God?

Because of the true likenesse which he hath with God.

Why after his image?

Because of the imperfection of this likenesse, in that he did not perfectly represent God, as Christ doth perfectly represent the Fa­ther.

Was whole Adam as well in soule as in bodie made after the image of God?

He was, to wit, wholy, not considered according to the parts, for in Moses, God speakes of the whole man, when he saith, Gen. 1.26. Let vs make man, (not the soule or bodie of man) after our i­mage. Which appeareth by the contrarie to the image of God which is sinne: for it hath not only being in the soule, but also in the body Rom. 6.. And therefore the image of God was not in the soule alone, or the bodie alone, but in the whole man Rom. 12.1. 1. Thes. 5.23.. Nay this appeares by the renu­ing of this image by sanctification, which is in soule and bodie.

Moreouer, God forbidding man to kill, (Gen. 9.6.) bringeth this reason, because he is the image of God: and therefore the image of God is to be vnderstood of the whole man, which image of God notwithstanding did first of all chiefly and especially shine in the soule, yet so as the sparks of that image should appeare in the body.

What was the image of God in man, and how many parts of it?

The image of God is considered in man: first, in regard of the substance of man, and especially of his soule.

2. In respect of the gifts and qualities, but yet so as they be di­stinguished from the essence thereof.

[Page 101]3. In respect of the attributes or dignitie, superioritie, Lordship and excellencie aboue the other creatures.

Why is man called the image of God in respect of the substāce of his soule?

Because the soule which God puts into man is a nature spiritual, and intelligible; not bodily, but an immortall and inuisible essence, which in some small measure doth represent the nature of God VVis. 2.13. Eccles. 17. [...]..

2. There being but one onely soule in man, indued with many faculties, as memorie, imagination, will, is such a mysticall signe (as Augustine thinketh) which sheweth the vnitie of the diuine essence and the pluralitie of persons.

Why in respect of the gifts?

Because God in the beginning did kindle in the mind of man a sparke of heauenly wisedome Col. 3.10., whereby he did truly know God, and his will reuealed vnto him; and so all the workes of God, and the natures of all things with their properties: as it may be gathered from that, that when as Adam was awaked out of sleep he did know Eua whence she was taken, saying, This is bone of my bone, and flesh of my flesh, Gen. 2.23. and he gaue names to all liuing creatures accor­ding to their natures, vers. 19.

Further, because in his will God had adorned man with perfect iustice and holinesse, whereby he did liuely represent as it were in a glasse, and imitate the iustice and holinesse of God: he had furnished him also with strength fit for the performance of euery good dutie. Lastly, with a bodie most beautifully framed to obey the soule which moued it most readily and without all wearinesse Gen. 1.31: Eccles. 7.30.. Whereu­pon Paule saith, Eph. 4.28. Put on the new man which after God is created in true righteousnesse and true holinesse, and Colos. 3.9. Which is renewed in knowledge according to the image of him that created him.

Why is man said to be made after the image of God, in respect of his dignitie and lordship?

Because that by his rule and authoritie which he hath ouer all li­uing creatures, and ouer all the creatures of this earth, he did re­present God himselfe, the soueraigne Lord of al things vpon earth. For he saith: Beare ye rule (to wit, the man and the woman) ouer the fishes of the sea, and the fowles of the ayre, ouer the beasts, and ouer the whole earth, Gen. 1.26. And Psal. 8.7. Thou hast appointed him Lord ouer the works of thy hands. To which belongeth that, that A­dam by his authoritie & preheminence giuen by God, did in the be­ginning [Page 102] summon all liuing creatures before him, to which calling of his, they did obey, Genes. 2.19.20. And this image belongeth to the externall appointment of God: whence also 1. Corinth. 11.7. by reason of his authoritie ouer his wife and ouer his whole family, Man is called the image of God. For in that preheminence whereby the man doth excell the woman, the glorie and image of God is seene in some sort, as in all other superioritie Psal. 82.6.. And the woman was not made after this image, but it is peculiar to the man, which is ga­thered both from the very order and end of the creation: for the woman was made of the man, and for the mans sake, but not of the contrarie. 1. Cor. 11.8.9.

Did Adam loose by his sinne all those part or degrees of the image of God?

The two extreme and last parts, in respect of some smal shadowes & remnants remained in man 1. Cor. 11.7.: and wild beasts do suffer themselues to be ruled and to be tamed, that they may obey man, or at least may not hurt him. The middle also in respect of the vnderstanding, and some part of the will remaineth; otherwise we should be no longer men, but altogether brute beasts: but in regard of the true knowledge of God, righteousnesse and holinesse, it is vtterly raced by the meanes of sinne, yet in the regenerate it is renewed dayly through Christ 2. Cor. 3 18., and shall be perfected in the life to come.

How doth the image of God shine in mans bodie?

1. Not in respect simply that it is a bodie, and endued with such a forme, but so farre foorth as the bodie is ioyned with a reasonable soule, carrieth with it some part of the image of God, and doth in some sort comprehend it in the whole world: whereupon also man is called [...] a little world, wherin shineth the builder and master work­man of the whole world.

2. Because the diuers members of the bodie, eyes, eares, mouth, tongue, hands, do represent the spirituall parts of God, that is to say, his spirituall perfections, wisedome, power, and the rest of Gods attributes, no otherwise then Heb. 8.5.9, 24. & 10.1. the tabernacle and the arke of the couenant, the table, vessels and sacrifices were representations of heauenly and spirituall things.

3. Because the gifts of the mind do make the bodie shine, euen as the light of the candle doth make the skinne of the lanthorne to shine, and the very righteousnesse and holinesse of the soule did re­dound [Page 103] to the very bodie, and to the members of the bodie, and so by that meanes man did exercise by the body that soueraigntie and excellencie vpon all inferiour creatures; and caried in his counte­nance a certaine soueraigne maiestie, by meanes whereof the beasts also did acknowledge him for their Lord. Gen. 2.20.

Why and to what end did God create man after his owne image?

1. That God who is in himselfe and in his owne nature inuisible, might make his essence and nature in some sort visible in man, as it were in a glasse: and so by this meanes might offer himselfe to be knowne of man: for the proper end and vse of a picture, is, that he whose picture it is might thereby be knowne.

2. To the end that God being so acknowledged of man, he might loue, worship, and glorifie him: for euery like loueth his like.

3. That God himselfe might of the other side vnite man vnto himselfe, as being like vnto him, vnto eternall happinesse.

4. To the end that men being made after the same likenesse of God, might not onely loue and reuerence God, but one another, both in this life, and that which is to come.

5. That the reprobates being made after the image of God, might be without all excuse.

What things are against this doctrine?

1. The heresie of the Manichees, and of the Anthropomor­phites, who fained God to haue a bodie, who should frame the bodie of Adam after the image and likenesse of his owne bodie.

2. The dotage of Osiander, who taught that the bodie of man was framed after the shape or idea of that body which Christ should afterwards assume.

3. Also of Flaccus Illyricus, who affirmed that the image of God, that is, his holinesse and righteousnesse was of the essence of his soule.

4. Of the Schoole-men, who affirmed that the image of God was nothing else but a certaine accessorie and outward de­cencie.

The tenth common Place, of originall Righteousnesse.

What doctrine hath affinitie with the former touching the image of God?

THe doctrine of originall righteousnesse, or of the first in­tegritie of our nature.

Was the first man created of God in originall righteousnesse?

He was: which is proued by the doctrine going before. For Gen. 1.27. Moses saith: He made man after his owne image, male and fe­male made he them. Now we said, that the most speciall part of that image was that pourtraiture of the righteousnesse and holinesse of God, which was made in man, whereof this was a signe that they walked naked, and were not ashamed, Gen. 2.24.

Moreouer, Gen. 2.31. immediatly after the creation of Man, Moses addeth presently: And they were very good. To this purpose maketh that Eph. 4.24. Put ye on the new man, which after God is created in true righteousnesse and holinesse.

Whether (if man had stood in that his originall righteousnesse) should he haue had neede of Christ the Mediator?

Not that he might be reconciled to God, and be healed of his sinne, (which he had not yet committed) but by whom so long as he would, he might be kept in the fauour of God, and be preserued from sin: for that sentence of Christ is alwaies true, without me ye can do nothing, Ioh. 15.5.

That same originall righteousnesse wherein Adam was created, was it a substance or an accident?

It was not a substance, but it was an vprightnesse and integritie in nature, and therefore a qualitie, which may be present or absent, according to the definition of an accident, without the destruction of the subiect, that is, the soule. For these differ, a nature right, and the rightnesse of nature: as much as a right line, and the rightnesse [Page 105] of the line do differ, because the line is the subiect of the rightnesse. Therefore the soule of Adam was the subiect of that original righ­teousnesse and integritie, but his soule was not that righteousnesse it selfe.

Againe, it is proper to God to be essentially iust and good, be­cause God is very goodnes it self, integritie it selfe, and iustice it self. And therefore if that originall righteousnesse of the first man had bene a substance, then man should haue bene called iustice it selfe, which without blasphemie to God cannot be spoken.

Besides the contrary to that originall righteousnesse, to wit, ori­ginall sin is an accident, because it entred into the nature of man. Now then seeing contraries haue both one genus or generall, it fol­lowes that original righteousnes was not a substance but an accidēt.

Lastly, seeing the restauration of that image is nothing else but the repairing of new qualities, which is wrought by regeneration, It followeth that originall righteousnes was also a qualitie (wherby the whole man was iust and right) yet indeede such a one as might be lost, as afterwards was proued by the fall of man.

What then was that originall righteousnesse?

1. The light in the mind of man, whereby he knew God and his will.

2. The ingrauing of the law of God in his heart, wherby he was moued to obey him, and the integritie of the whole man, whereby the spirit was subiect to, and obeyed God, the soule was subiect to and obeied the spirit, the body was subiect to the soule and obei­ed it.

3. The acceptation of the whole man, whereby he was accepta­ble and well pleasing to God, but yet so as man might loose it, as the very euent shewed.

Why is it called originall?

Because it was natural, & the first man was created in it, & vnto it: not as a priuate person, but as the stocke and roote of all mankind. Gen. 1.17. Ephes. 4.24.

Now say that Adam had stood in that originall righteousnesse, should it haue bene deriued to all his posteritie?

It should: 1. because it was the righteousnes of mans nature, and not the righteousnes of a priuate person.

2. Because the contrary to it, namely original sinne, was deriued by Adams meanes to all his posteritie (Christ onely excepted.)

[Page 106]3. Because euery like begets his like in nature and kind: which notwithstanding should not haue bene by force of propagatiō, but by the appointment of God, as it is said afore of originall sinne.

Whether should the grace of Christ haue ensued that originall righteousnesse?

Yes certainely: for if God in the law doth promise his grace to the children of the godly Exod 20.6.: how much more would he haue pursued Adam & his posteritie with that grace, if they had stood in godlines?

What then? should they haue bene so confirmed in grace, as that they could sinne no more?

Surely the condition of the children and of the posteritie should not haue bene more perfect and better, then the condition of our first parents, who were created by the hand of God himselfe, but mutably good: and this is reserued for the life to come, that a man should be without all danger of sinning.

What is the vse of this doctrine?

That we should bewaile the losse of our excellent estate in Adam: and that we should so much the more eagerly and earnestly by faith imbrace Christ the restorer of the image of God, which in time to come shall be immutable.

What makes against this doctrine of originall iustice?

1. The dottage of Flaccus Illyricus, who taught, that originall iustice and original sin was a substance in Adam, & not an accident.

2. The error of the Papists, who maintaine, that originall iustice (wherewith as they say the first man was made,) was not his natural condition, but a supernaturall gift, and that man lost neither free-will, nor other gifts of nature, but onely supernaturall.

The eleuenth common Place, of mans free will before his fall.

Is the word Free-will found in the Scriptures?

NO, as neither that Greek word [...], which is of it owne power: yet neuerthelesse the thing expressed by those words, is found in the holy Scriptures, wherein in stead of these words they vse the word will.

What are we to vnderstand by this word Free-will?

There be some which vnderstand it to be a free facultie to do any thing as well good as euill, because in good authors it signifieth a power: as in that of Ouid, You haue power both of our life and death. Te penes arbi­trium nostrae vitae (que) necis (que).

The Schoole doctors vnderstand by will, the iudgement of the minde; by free, the will it selfe; as though free-will should signifie iudgement, which being made of the minde, the will either chuseth or refuseth. But the word free is an adiectiue, and not a substantiue, and it is an epithite or attribute added to the word will.

Therefore to speake properly, freewill doth not signifie a facultie of doing good or euill, or else the libertie of the iudgement, but ra­ther facultie of willing or nilling any thing, or else the free plea­sure of the will, which followeth the deliberation of the reason or of the mind and the consultation: or a freewil, whereby the wil doth either will or not will, chuse or refuse those things which be ob­iected of the mind or vnderstanding: and it is not onely of the ends but also of the meanes.

So Latine authors vse the word will, as Cicero in the oration for Sextus Roscius, All things are done by the becke and will of God: that is, Omnia nutu, arbitrio (que) Dei aguntur. they be ruled by the will of God. Aristotle called it [...], free election of the mind. The Greeke fathers more boldly [...], hauing power of it selfe, for it signifieth a thing [...]. masterlesse, which is subiect to the power of no other, can be let or hindered by none, which agreeth to no creature.

To what things is free-will attributed in the Scriptures?

It is attributed to God the Creator, and to the reasonable crea­ture, that is, to spirits and man.

What and of what kind is free-will which is attributed to God, spirits and man?

To God and to the blessed spirits (after their confirmation) is attributed free-will onely to good, which is true libertie, as Paul also saith, 2. Cor. 3.17. Where the spirit of the Lord is, there is libertie. Now God himselfe is the spirit, and the spirit doth especially raigne in the blessed celestiall spirits.

2. To men not regenerate, as also to euill spirits is attributed freewill onely to euill, and not vnto good too: for they are not able to do, no not to thinke any good of themselues Gen. 8.21. 2. Corinth 3.5. Ephes. [...].1.. Which free-will ought rather to be called slauish wil, because Christ saith, Ioh. 8.34. [Page 108] He that committeth sinne is the seruant of sinne Rom. 6.17. 2. Pet. 2.19.: yet it is called freewill vnto euill, because euery sinne is voluntary Iob. 15.16.. And the will vnlesse it worke freely, were no will but nilling.

3. To man regenerate is attributed freewill to good Phil. 2.13. Heb. 13.21., but onely in part, because it consisteth as yet partly of the spirit, partly of sinful flesh, and it hath not as yet ful, perfect, and free wil to good, which it haue one day in the glorie to come Rom. 7.15. &c. Gal. 5.17.

4. To Adam before the fall is attributed freewill, which was fle­xible or mutable, as well to good as to euill, which difference is es­pecially to be obserued.

How do you proue this latter?

Because there was nothing in man inwardly or outwardly, wherby he shold be compelled to wil & to do either euil or good: therefore Ecclesiastes cap. 7.30. God created man right: but they (to wit, Adā and Eue) followed many deuises. And Syracides or Iesus the son of Syrach: God created man frō the beginning, and left him to the choice of his owne counsell: cap. 15.10.14. Now let vs speake of the powers of freewill.

How farre forth did the powers of freewill extend themselues in Adam before the fall?

To performe al those things which did agree vnto his nature. For he was able to performe the workes of nature, as to eate, to drinke, to rest, to sleepe, to walk: and political works, as to maintaine peace, to gouerne a family: and religious workes or workes of piety, either inward, as to loue God, to beleeue in God, to cal vpon God; or out­ward, as the exercises of religion in teaching & offring sacrifice, &c.

Did Adam besides these sound faculties stand in need of Gods grace?

He did, whereby namely he might be preserued in that his inte­gritie of nature, and might be furthered to those actions. (Euen a [...] a true and liuing vine, indued with her natural vertues for the bringing forth of wine, hath yet need of the outward help of the raine & also of the sun, preseruing and mouing her natural powers, and furdering her for the effecting of the worke of nature.) For the proposition of Christ is euerlasting, Ioh. 15.5. Without me ye can do nothing. And Col. 1.17. Christ is before all things, and all things are preserued by him. In him we liue, we moue, and haue our being, saith Paul, Act. 17.28.

But what kind of grace was that?

Such a one, wherby if he would he was able to liue holily, yet not whereby he would perpetually and constantly cleaue to God: for [Page 109] if he had receiued this grace, without doubt he had perseuered. So saith Austine in his book de corrept. & gratia, cap. 11. He had receiued power if he would, but he had not wil to do that he could: that is, Adam had receiued grace whereby he was able if he would not to sin, but he had not receiued grace wherby he would not, nor could not sin.

Why did God make Adam mutable, and not rather such a one who neither could nor would euer sinne?

Who art thou that disputest with God? Rom. 9.20. But yet there be reasons wherefore he made him such a one.

1. Because to be immutable, is proper to God alone Num. 23.19. Mal. 3.6..

2. That man could not sinne, is reserued in the heauens.

3. As Augustine answereth, he would first shew what mans free will was able to do, and then what the benefites of his grace could do, and the iudgement of iustice. For if he had created man such a one as could not sinne, then certainly no man should haue sinned, and no man should haue needed the grace of Christ whereby he might be deliuered, neither should man haue bene punished for sinne which he should not haue committed. And so by this meanes there should haue bene place neither for grace nor iustice: but it was by no means fit that we shold be ignorant both how great the grace of God is in Christ, and also how iust a iudge God is in the world.

Ought the first man therfore to be excused frō sin, & God to be accused?

God forbid, because he sinned freely, when he had power not to haue sinned, and so did willingly bring destruction vpon himselfe. But in that God did not giue grace not to sin, it was for the greater good of man, and the more cleare glory of God. The first wil was to be able not to sinne: The last shall be not to be able to sin, saith Augustine.

What is the vse of this doctrine?

That hence we may learne that God was no way the author of sin; but in that Adam sinned, this came from his owne free wil (because he had power not to sin if he would, and no man did either compell him or inforce him by any necessitie that he shold wil euil) and ther­fore that he was without all excuse. Againe, that we might vnder­stand that our estate in heauen shall be much more surer and excel­lenter then was Adams in Paradise, and therefore we haue recoue­uered far more in Christ then we lost in Adam. For by that free will which the first man had, he brought destruction vpon himselfe and his posteritie: but by this which man shal fully obtaine by Christ, he shal liue for euer, and shal subiect and conforme himselfe to the will of God alone.

An addition touching the state of man before the fall. Did God giue Adam a mortall or an immortall bodie?

Partly a mortal, because he might die, as the euent shewed Rom. 5.12. 1. Cor. 15.21.; partly immortal, because he might not haue died, namely, if he had obeyed God. This is collected out of Gods threatning, What day soeuer thou eatest, thou shalt die the death, Gen. 2.17. to wit, by the losse of grace, by the seperation of the soule, by depriuation of glory. But the chil­dren of the resurrection cannot sin any more, nor die. Luk. 20.36.

How came it to passe that it was mortall, and how that it was immortall?

That it could die it had it from the condition of nature, for it was taken out of the watery earth, and therefore of the foure elements and of the foure humors hauing an inward possibility to corruption, according to that Thou art dust, Gen. 3.19. and therefore by nature mortall.

But in that it was immortall, or had power not to die, it was not from the constitution of nature, but by the benefit of grace, because God had graunted this grace to man that he had power not to die, if he would haue obeyed his commaundements. For if God gaue this vertue to the clothes and shooes of the Israelites, that in the space of fortie yeares they were not worne Deut. 29.5.: It is no maruell if he should haue giuen man power, obeying him, that he should haue enioyed a certaine estate wherin he should haue liued til he was old without failing.

Whether could he either be oppressed by externall force, or die for famine or thirst, or be extinguished by diseases, or at length weare away with old age?

He could not, because that the prouidence of God and the cu­stodie of Angels did watch against all hurtfull things Psal. 91.1. & 121.3.5.6.7.8.

Against the want of meats he had giuē him sundry fruits of trees Gen. 1.29. & 2.16. & 3.2.

Against diseases arising of the distemperature of the humors, and the torments of the mind, there was giuen vnto him originall righ­teousnes, which did withstand al disorder, and made the bodie sub­iect to the soule, and cherished ioy in the heart.

Against old age was giuen the tree of life, and the translation of man vnto the state of glorie.

Did then the tree of life auaile any thing to the retaining of that immortalitie?

It did auaile: for therefore it was called the tree of life, by a me­tonymie of the effect, Gen. 2.9. or else by a sacramental significati­on of Christ, in whom was life Ioh. 1.4., and who is our life. Col. 3.4.

But how did it auaile?

Some there be who thinke that it did of it selfe, or by it owne force which God had put into it, or by the inspiration of a secret healthsomnesse profite man against all weaknesses, diseases, and old age, and preserue him so as he should neuer die, if he vsed it at certaine times, as the words of the Lord seeme to imply this, Gen. 3.22. Now also least peraduenture he reach forth his hand and take also of the tree of life and liue for euer.

Others hold that it was onely a sacrament of grace, whereby man might haue liued for euer if he had perseuered in the comman­dements of God: and in that respect to be auailable to immortality, so farre forth as the sacraments do auaile to the enioying of that whereof they be sacraments, which opinion we also subscribe to.

Whether beside the fruit of that tree of life, had Adam need of meates for the preseruation of his life?

He had, for to this purpose God planted trees in Paradise: and Gen. 2.16. it is said, that he gaue man euery herbe for meate, and the fruite of the tree, that by the eating of these he might preserue the gift of immortalitie.

Besides also man was made a liuing soule, as other liuing crea­tures, but without necessitie of dying.

What then should haue become of man in the conclusion if he had not sinned, should he haue euer liued vpon earth?

No: but he should in the end haue remoued into heauen, indeed without death (which is the dissolution of the soule from the body) but yet not without some change, such as the Apostle speaketh of, 1. Cor. 15.51. shall be in the bodies of the elect, who shall be then liuing in the comming of the Lord, they shall remoue hence into heauen.

What things be contrary to this doctrine?

The errour of the Pelagians, who affirmed that man should haue died although he had neuer sinned against those speeches, Gen. 2.17. and 3.3. Rom. 5.12. and 1. Cor. 15.21.

The twelfth common Place, of Mariage.

What thinke you of Mariage, is it a diuine, humane, or politike constitution?

IT is diuine: 1. because it was instituted by God in Pa­radise Gen. 1.27. & 2.15., betwixt Adam and Eue in their innocencie, they then bearing the true image of God.

2. Because it was a type of that truly diuine and spi­rituall mariage, which was to be betwixt Christ and his Church Ephes. 5.23..

3. Because it was ordained for the propagation of the Church, and for the further helping forwards the saluation of man.

It is also humane or politike, or (as I may say) of humane consti­tution: 1. because it was instituted for the propagation of mankind, and ciuill societie vpon earth, for in heauen they marry not, but are like the Angels of God. Mat. 22.30.

2. Because for the most part it dependeth vpon the honest con­stitutions made by man for that purpose.

How proue you that mariage was instituted by God?

Gen. 2.18. God said (that is, in his most wise counsel decreed and or­dained) it is not good for man to be alone, let vs make an helper or com­panion of his life like vnto him: and when he could finde none for Adam before him, God brought vpon him a dead sleepe, and whilest he was asleepe (and so being brought as it were into an extasie, voide of griefe, and was naturally ignorant what was done) took one of his ribs and thereof made woman, whom he brought vnto Adam, who being led by the spirit of God, did prophesie, saying, This is bone of my bone, and flesh of my flesh, she shall be called Ischa, that is, Vira, Mannesse, be­cause she was taken out of man, being as it were alter-ipse, a second self: For this cause shall man leaue his father and mother and cleaue vnto his wife, and they shall be one flesh.

And after the deluge, God confirmed mariage, and blessed it, saying, Increase and multiply Gen 9.1.. At length the Sonne of God himselfe restored it, being somewhat decaid Math. 19.4.5.6., honoring the same both with his presence and miraculous gift Ioh. 2.11. &c..

To conclude, God not onely instituted mariage, but also stir­reth vp mutuall loue betweene the bride and the bridegroome, and furdereth mariage Genes 24.14 50▪ 51..

Whence it followeth, first that mariages are not by chance, or depending on mans arbiterment onely, but are fatall, and gouerned by Gods prouidence. Secondly, that mariage is a good and a holy thing. Thirdly, that it is to be vndertaken in the feare of God, and inuocation for his direction.

But are not Moses and Paul contrary one to another: where it is said, Gen. 2.18. It is not good for man to be alone: and 1. Cor. 7.1, Gen. 2.18. It is good for man not to touch a woman? 1. Cor. 7.1

No, for that Paul speaketh first of good which is profitable, and not of honestie: and he doth not oppose good vnto vice or sinne, but vnto inconuenient. Secondly, because that in Genesis is vnder­stood of the species or greatest part of mankind, which wold decay if it were not continued and increased by mariage, neither can a man liue chastly without mariage: but Paul speaketh of certaine indiui­dua, or persons, hauing the gift so as they can liue chastly without mariage: for of others he saith, It is better to marrie then to burne 1. Cor. 7.9..

But tell me whether Paul speaking of a virgin, 1. Cor. 7.38. 1. Cor. 7.38. and saying, He that bestoweth her not in mariage doth better: do meane that virginitie deserueth more the fauour of God then mariage?

He speaketh onely of some outward commodities of the single life for the present necessitie, that is, imminent persecutions verse 26.: and for that the vnmaried is more expedite and fit to teach, to serue the Church, to vndergo the dangers of his profession, and the duties of piety with a better and freer mind verse 32.34.: and insinuateth more difficulty to be in mariage then in the single life, as he speaketh concerning the maried, Such shall haue trouble in the flesh verse 28, and more distraction of thoughts and care for the things of this world vers. 33.34., and therfore that the single life is more profitable vnto him that hath the gift of con­tinencie, and lesse subiect to distractions and troubles, and in this re­spect more blessed then mariage verse. 40.. Notwithstanding the godly ma­ried [Page 114] may also care for those things which belong vnto the Lord, as Abraham, Isaac, Iacob, Zacharias Iohn Baptists father, and the like.

What is contrary to this doctrine, concerning the efficient cause of Matrimonie?

The heresie of Montanus, the Tatians, Saturnians, Manichees, Marcionites, Priscillianists, Encratites, who condemned mariage as the doctrine and worke of the diuell. Pope Syricius differed not much from this heresie, who called matrimonie, vncleannesse of the flesh, in which no man might please God. Vnto all whom, that say­ing of S. Paul is to be opposed, 1. Tim. 4. 1. Tim. 4.1.2.3.4.

Of the matter of Mariage. Of how many, and of what manner of persons ought Mariage to consist?

Of two onely, one man and one woman: for so saith the Lord, Two shalbe one flesh Gen. 1.27. & 2.24. Mat. 19.5.: and so many suffice for procreation of offspring. But whenas the maried couples giue themselues mutually one to another, they are both the second causes efficient, and they also the matter of mariage.

What is contrary to this?

Polygamie, not of hauing many wiues successiuely, when one suc­ceedeth another, but of enioying more then one at one and the same time; Gen. 4.19. which corruptiō of lawful mariage begun in Lamech of Cains race, and was afterwards permitted vnto the Fathers (not for wantonnesse, but for increase of an holy seed) both for that politick customes were at that time, as also that God might thereby mani­fest his promise of an innumerable seede to spring of a few. But Christ condemned it afterwards, Mat. 19.8. & 5.32. saying, It was not so from the be­ginning: and declaring, that who so putteth away his wife and taketh another, committeth adulterie. For that God being about to giue A­dam a wife, tooke not two, or more, but one ribbe out of him, and made not many, but one onely wife; nor brought diuers, but one wife vnto him. Also whoredome, adulteries, detestable sodomy and buggery with beasts, do repugne this doctrine. Leuit. 18.20. Rom. 1. Leu. 18.20.22.23. & 20.10.11.12.13. Rom. 1.26.27. Heb 13.4. 1. Cor. 7.2.

What kind of men may marry?

Mariage is honorable amongst all men, and the bed vndefiled: wherefore all sorts of men may marry, yea it is necessary, and inioy­ned them which cannot liue continently, Let euery man haue his [Page 115] owne wife: where the verbe [...], let him haue, is commanding, not leauing it free.

Whether is it lawfull for the Ministers of the Church to marrie?

Yea, because God hath made them also fit for marriage and pro­creation of children, Gen. 1.27. & 2.18.24. Heb. 13.4. and the law of nature alloweth of coniunction betweene male & female. Secondly, because it is holy, good and ho­norable amongst all men, and the bed vndefiled. For Christ calleth mariage, a diuine coniunction, and therefore holy, when he saith, Those whom God hath ioyned together. And Paul saith, Mariage, Mat. 19.6. 1. Tim. 4.4.5. 1. Cor. 7.14. 1. Tim. 2.15. Tit. 1.15. 1. Tim. 3.2. Tit. 3.6. meate and such like are sanctified by the word and prayer. Also the vnbeleeuing man is sanctified by the beleeuing wife. Also the woman is saued by brin­ging forth children in faith. To conclude, To the cleane all things are cleane. And Paphnutius said in the Nicene Synode, that it was cha­stitie for a man to lie with his owne wife. Sozom. lib. 1. cap. 23. Thirdly, because a Bishop (saith the Apostle of the Gentiles) must be vnreproueable, the husband of one wife, not of one Church, as the Romanists say, for the Apostle speakes not in that place of the Bi­shops office, but of the qualitie of his persō; nor forbids him to marry any other if his first wife die, for he that marieth a second wife after the death of the first, is the husbād of one wife, if he be content with his own wife: but he wil haue an honest man to content himself with one wife, & not to haue two or moe wiues at one time, after the ma­ner of the Iewes & Gentiles. 4. Because the Ministers of the Gospel represent not the Leuiticall priests, who yet did not perpetually ab­staine from their wiues, but onely whilest they serued about the ho­lie things in the Temple: for they were types and figures of Christ our Mediator, whose more then angelike puritie, they ought euery way to represent beyond the custome of men. Also when they were to enter into the tabernacle, they abstained from wine Leu. 10.9., from the buriall of the dead & 21.1., and from shauing & vers. 5., wherein notwithstanding the Romish priests do not imitate them: but yet they that are god­ly, know how to moderate the vse of mariage for a time: as also how to possesse their vessels in holi [...]sse 1. Thess. 4.4.. And that they must some­times refraine, that they may giue themselues to prayer 1. Cor. 7.5.: which yet Paul will not haue to be perpetuall. Fiftly, [...], or inuersion, because the priests, prophets, prophetesses, Apostles (as Peter, Phi­lip, and others mentioned 1. Cor. 9.5.) apostolicke men (for Poly­crates, sonne to Gregorie Nazianzene, Bishop of Ephesus, saith [Page 116] he was the eight Bishop, and sprung from Bishops his auncestors) were married Euseb lib. 5. Eccl. hist.. Sixtly, because Daniel giueth Antichrist this note, to rule in the Church, not regarding women, but defiling the Church with filthie and incestuous lusts Dan. 11.37. And Paule plainely calleth the Law of be­ing vnmarried in generall, a doctrine of diuels 1. Tim. 4.1.. Seuenthly, because Christ saith: They worship me in vaine, teaching for doctrines mens pre­cepts Mat. 15.9. & 19.12.: willing all men to vse mariage, except those whom either na­ture hath made vnfit, or some casualtie made vnable, or some speci­all grace hath made continent, so as that they can liue purely with­out mariage. To all others Christ saith: All are not capable hereof, saue onely they to whom it is giuen: and againe: 1. Cor. 7.2. Euery one hath his proper gift, one thus, another thus. And 1. Cor. 12.4. There are diuersitie of gifts, which one and the same spirit worketh, diuiding to euery one priuatly their proper gift, as he will. Eightly, because the sin­gle life of the Romanists aboundeth with prodigious and infamous lusts, yea euen amongst those Fathers, that would be thought to liue like Curius, but yet are Epicures. Ninthly, out of the Decrees of the third Councell of Carthage holden in the yeare of our Lord, 421. in which the heresie of Pelagius was condemned, at which Councell Augustine was also present, it is plaine that Bishops were married. For the twelfth Canon is in effect this: We decree that the sonnes or daughters of Bishops, or any Cleargie man, shall not marrie with heathen people, or Heretickes and Scismatickes.

Whether doth the Apostle ( 1. Timoth. 5.11.) condemne those widowes, whose marrying haue made voide their first faith giuen to God to keepe themselues continent?

This maketh nothing for the Nuns vowes, wherin at least is to be obserued that, which the Apostle requireth the younger widowes, for danger of incontinencie, saying, ver. 14. I would haue the younger to marrie. But he teacheth that the younger widowes were not to be admitted vnto the number of the Deacons: for that they are vnfit for that office, who are tied with the bond of matrimonie. But youth did often sollicite the yonger widowes to mariage, which they could not contract without some offence and signe of lightnesse.

What thinke you then of vowes?

Some are holy and free, touching things lawfull and possible, and out of Gods word and will: but others wicked, compelled, rash, be­sides, and often against Gods word, and vndertaken besides the [Page 117] gifts giuen by God. The first I thinke are to be obserued: but these to be broken Deut. 23.21: according to the old saying. In an ill promise break thy faith: in a wicked vowe change thy decree.

What things repugne this Doctrine?

The opinion of Pope Syricius and of the Romanists, who blas­phemously pronoūce contrary to the Apostle Heb. 13.4.: that mariage is an vncleanenesse & pollution of the flesh. They forbid the maried ho­ly orders, vrging the vowe of perpetual single life, and forswearing mariage, against the expresse word of God to those that are to bee ordained. They call the solemne vowe of continencie, an impedi­ment hindring contract in matrimony, and breaking the contract made: nor that it is lawfull after the solemne vowe, such as the Monkes and Nunnes make. They say that the single life is an An­gelicall kinde of life deseruing remission of sins.

Whether may a man mary another wife, his first wife being dead?

Hee may.

First, because that saying of God: ( It is not good for man to bee a­lone Gen. 2.18.) is generall and perpetually true.

Secondly, the Apostle saith: If the man be deade, the woman is free from the lawe of her husband Rom. 7.2.3., so as she is no adulteresse, if she be maried to another: and 1. Tim. 5.14. Let younger widowes mary: and 1. Cor. 7.37. The woman is bound by the law vnto her husband be­ing aliue, but if her (not first, second, or third, but indefinitely) hus­band be dead, she is at libertie to marie another. So may a man also by the same lawe.

Thirdly, Abraham the father of all beleeuers maried Cethura af­ter Sarahs death Gen. 25.1..

Fourthly, because it is better to mary then to burne 1. Cor. 7.9. & 15., and vers. 8. & 9. he commaundeth the vnmaried and widowes to mary, if they cannot liue continently: also, If the vnbeleeuer will depart, let him depart: A brother or sister is not subiect in such like things. vers. 15.

Ʋ Ʋhat is contrarie to this doctrine?

The errour of Tertullian, Hierome, and others, who, to the end they might condemne second mariages, do affirme, that ma­riage is not dissolued, no not by death.

Ʋ Ʋhat things are required in the right and law­full contract of Matri­monie?

Two things: fitnesse, which is not so much ro be gathered by the number of yeares, as by the ablenesse of the bodie: and law­full consent,

What is consent?

It is a will proceeding from a sound and perfect iudgement: whereby, errour of the person, craft, drunkennesse, foolishnesse, pa­rents threats, iust feare, externall compulsion, and such like are excluded from contracting matrimonie: all which must bee away, to the ende that the will may be sound, free, and procee­ding from a right iudgement. So when the parents and brother of Rebecca sate in commission with Abrahams seruant about her mariage, they said: Call the maid, that we may know her willing consent Gen. 24.57..

Ʋ Ʋhich is a lawfull consent?

That which agreeth both with the lawe of God and nature, and with the honest constitutions of men.

Ʋ Ʋhat doth the law of God and mercie require?

Honour and obedience toward our parents: and shame and re­uerence towards our kindred.

What is the honour due vnto the parents?

That the children contract not matrimonie without their pa­rents counsell and will. First, for that the first man Adam tooke not a wife without Gods will and consent Gen. 2.22.: where God is said not only to haue created her, but also to haue brought her vnto Adam.

Secondly, because children are not at their own [...] [...]isposing, but in their parents power.

Thirdly, for that the Fathers, Abraham, Isaac Gen 24.3 4., Iacob & 28.1.12., yea and Ismael & 21.21., though fierce otherwise, and Sichem a Gentile & 34.4., shewed that mariage is not to be contracted without the parents consent.

Fourthly, Paule saith: Children obey your parents in all things Eph. 6.1. Col. 3.20., and therefore in that matter of mariage.

Fiftly, God did not ratifie a vow made by children without the parents knowledge or consent Num. 30.6.: much lesse matrimonie made by contract without parents consent. Esay married wiues, both which grieued and vexed his parents Gen. 26.34.. And the Scripture prescribeth pre­cepts vnto the parents about giuing their children in mariage Deut. 7.3. Ier. 29.6. 1. Cor. 7.37.: fur­ther Christ saith: that the law of honoring parents is violated, when the children take the parents goods without their knowledge, and offer it vnto God in the temple Mat. 15.5.. How much more is that law viola­ted, when children withdraw themselues out of their parents po­wer? Which they doe, when they contract matrimonie without their parents knowledge or consent. But yet the godly Magistrate is to consider, whether the parents haue reasonable or else vnreaso­nable cause to withstand and hinder it.

What contrarieth this doctrine?

The opinion of the Papists, who do ratifie secret mariages con­tracted without either the parents knowledge or consent: and that their consent is of honestie only and not of necessitie: and with such mariages approue of rape, when as a maide is taken violently out of her fathers house, that after she is defloured, she may be takē to wife.

What doth modestie or reuerence towards kindred require?

That matrimonie be not contracted betweene those of consan­guinitie & affinitie, within those degrees which are forbidden, both by Gods law Leuit. 18.6., and the honest constitution of Princes. For such ma­riages are called vnlawfull and incestuous, because they are not ap­proued by publike lawes and ceremonies: for the word [...] signi­fieth the mariage girdle, which declared those mariages which were lawfull and publikely approued: others which are made against the [Page 120] constitutions of Princes, are called vnlawfull.

What rules are to be obserued in contracting matrimonie?

God hath propounded three in his law. First, mariage is forbid­den in infinitum, in the right line, so well ascending as descending, because the g [...]ter or superior in the right line hath alwaies the place of the father, in respect of the yonger. And the Scripture saith: A man shall leaue father and mother, and shall cleaue vnto his wife: So Iohn cannot marrie his mother, grandmother, great grandmother, &c. nor his daughter, neece, cousin, &c. So Martha may neither be married to her father, grandfather, great grandfather, nor to his son, nephew, nor cousin of the son or daughter Leuit. 18.7.10..

2. In the collaterall and equall line, that is betweene brothers and sisters onely, either of one parent, or both. ver. 9.11. For wher­as the first brothers married their sisters, it is to be vnderstood of ne­cessitie and by diuine dispensation, seeing there were no other wo­men in the world, & there was a precept of multiplying mankind Gen. 1.28..

3. In the collaterall and vnequall line: as thou maist not marrie thy aunt by father or mothers side, and so ascending, for they are to thee instead of parents: and so Martha may not marrie her vncle by the father or mothers side. So though for the vncle to marry his bro­ther or sisters daughter be not expressely forbidden, yet because à simili, from the like, the like precepts are deduced, thou maist not marrie thy brothers daughter, nor his daughters daughter, because thou art to them in their parents stead. In the 18. of Leuit. see this at large. Now for affinitie, the law forbiddeth the son to marie his step­mother, the father his sonnes wife, or his daughter in lawe, or her daughter: and these are in the right line. In the collaterall line, the brother cannot marrie his brothers wife, his wiues sister, his wife li­uing, nor his fathers brothers wife: nor the children of his sonne, or daughter in law. See Leuit. 18.15.16.17.18.

Is this Leuiticall lawe concerning degrees, a law ceremoniall, or iudiciall, or naturall and morall?

It is naturall and conformable vnto the law of nature, and there­fore not to be remitted by any, but by God onely, because euen the Gentiles were obliged and bound vnto it, and the Scripture calleth (more or lesse) all couplings contrarie vnto them, in euery prohibi­tion, filthinesse and abhomination before God. And certainly, that generall proposition in the sixth verse: Let no man go vnto her that is [Page 121] neare of kindred Leuit. 18.6., agreeth with the lawe of nature. And Christians are bound by the iudgement of Paule vnto the obseruation of the Leuiticall lawe touching degrees. 2. Cor. 5.1.

How then is that to be vnderstood, Deuteronom. 25.5. where the wife of the brother dying without issue, is to be mar [...]ied vnto the other brother: and that example of Iudah, who gaue his first sonnes wife af­ter his death, vnto his second sonne: and after he was dead, promised her to his third sonne also. Gen. 38.8. whereas the Lord in Leuit. ex­pressely forbiddeth the brother to marrie his brothers wife Leuit. 18.9.16.18.?

I answer, that the law (Leuit. 18.9.) is simply common vnto all nations, as the lawe is, of not stealing. But that law (Deuteronom. 25.5.) is either not to be vnderstood of a naturall brother, but of the next of consanguinitie in another degree, (for they are all called brethren amongst the Hebrewes:) or else that it was a peculiar priuiledge, granted after a sort vnto the Israelites, that the familie should be conserued in the name of the first born, and that the first birth of Christ which should neuer die, should be signified, Aug. quaest. 61. in Leuit.

What then shall we thinke of Abraham, who married his brother Arans daughter Gen. 11.29.: of Iacob who married two sisters both aliue together & 29.16.: and of Moses, who was borne of a mariage betweene the nephew and the aunt Exod. 2.1. & 6.20., as the Hebrew word is taken, Numb. 26.59?

Either that those mariages were made, both while there were but a few of the holy seede, and also in the publike confusion, God dis­pensing with and tolerating it: or that those Patriarchs sinned, and are not to be excused in all things: and we are not to iudge by ex­amples, but by lawes.

But may a faithfull man marrie an vnbe­leeuing woman?

No, except the vnbeleeuing person promise consent to the true religion. And thus Moses married a wife of Aethiopia, and Iacob Labans daughter. For God forbad his people to ioyne in matrimo­nie with the other nations Deut. 7.3.4.. And although that precept be iudicial, yet it appertaineth vnto all, if the reason be considered: for he giueth a plaine moral reason, which is at this day in force: For she will seduce thy son, that he shall not follow me, but rather serue strange Gods: & the same is repeated in the Kings 1. Reg. 11.1 2.4., & also cōfirmed by Salom. example. [Page 122] And besides, the vnequall matches of the sons of God with Caines posteritie Gen. 6.2., brought a pernitious corruption into all the world. But the commandement of Paul is expresse: Be not vnequally yoaked with infidels 2 Cor. 6.14.: and againe, Let them marrie in the Lord Cor. 7.39., that is, religiously, and in the feare of God.

What are the constitutions of Princes concerning this?

That a guardian shall not marrie his ward, an adopting father his adopted daughter, or an adopting mother her adopted sonne. As also that brethren and sisters children shall not marrie. Yet must the Magistrate abolish that law, which teacheth, that witnesses at the font may not marrie, nor that he may marry her for whom he wit­nesseth at baptisme.

Do these lawes bind Christians?

They do, so farre foorth as they agree with Gods word. For each one must obey his gouernor, when he can do it without breach of pietie, and the libertie of conscience, that is, if it be not a sinne to conscience, if it be done otherwise: so as mariages contracted a­gainst these constitutions be not disanulled.

How is the coupling in mariage called in the Scriptures?

1. Coniugium, wedlocke, of that common yoake wherewith the man and wife are ioyned into one flesh, and as it were into one man.

2. Matrimonium, mariage, of the end: for a woman is married vnto a man to this end, that she may be a mother of children, and mariage is as it were Matriage of a mother.

3. Connubium, couering, and in the plurall number nuptiae à nu­bendo, that is, of couering: for as the heauen is sometimes couered ouer with clouds: so were virgins in old time couered 1. Co. 11.5.10 with a veile, when they were brought vnto their husbands: and that both to te­stifie their bashfulnesse and modestie, and also their subiection and obedience, or anothers power ouer them. As the example of Re­becca testifieth, who when she saw her husband Isaac, she couered her selfe with a veile Gen. 24.64:. Like vnto which, is that spreading abroad of the garment in Ruth 3.9. and Isa. 4.1.

What is against this?

1. Mariages euery where grāted by that impure Antichrist, between Vnkles and sisters daughters, against all law both of God and man.

2. The imagination of the Papists, who say, that indeed by the law of nature it is forbidden the father to marry the daughter, or the [Page 123] mother the son: but the forbidding of all other persons in Leuit. is a meere positiue law, & concerneth the Israelites only. That Chri­stians are not tied to those laws, & therfore the Pope may dispense.

3 The Iewes error, that those persons whosoeuer are not expres­sed in Leuiticus, are also not forbidden to marie: for then it would follow, that the nephew might marie the grandmother, because it is not forbidden by name, wheras nature sheweth it to be wicked.

Ʋ Ʋhat is Mariage?

An inseparable coniunction (excepting the causes expressed in the written word of God) of one man, and one woman Mat, 19.9 Rom. 7.2 1. Cor. 7.27, being fit of yeares, lawfully consenting into one flesh, instituted by God for mutual help, as wel in diuine as humane things: & for procrea­tion (if God will giue them) of children, and bringing them vp in the feare of God, for God, his Church, and common wealth.

How manifold is mariage?

Twofold: begun or promised: & consūmated, ratified & perfected

Ʋ Ʋhat is betrothing or contracting?

It is mention and promise of a future mariage, called Sponsalia, sponsals, a spondendo of promising: for that they were wont in old time to assure their daughters vnto them, to whom they had pro­mised to marie them, & to couenant that they in like sort should marie them: and hence proceeded the names of Sponsus & Sponsa, the man-spouse, and the woman-spouse.

How many kindes of Sponsals or contracts are there?

Two: one conceiued by words de futuro, for to come, as they speake in schooles, either plainely, as I will take the to be my wife; as if I should say, I promise that I will sell thee my house: for there is difference betweene promising and doing, Or else vpon conditi­on: as, If my parents consent, if I may haue her dowrie. Likewise if the contracters be vnder age, or one of them: in sense of the Law, such contracts are de futuro. The other is by words de praesenti, for the present: as, I do betroth thee to be my wife: which present and actual promise, is called simple & absolute consent, although the mariage be not yet celebrated. Thus she is accounted betrothed, & named a wife. VVho so defileth anothers mans betrothed wife, or spouse, let him be stoned to death, for he hath hūbled his neighbours wife Deut. 22.23. And Iacob speaking of Rachel who was only betrothed vnto him, Giue me my wife Gen. 29.21.. The Angel saith vnto Ioseph: Fear not to take Mary thy [Page 124] wife Mat. 1.20., when she was but betrothed vnto him: but she that was be­trothed was now by determination accounted a wife, vnlesse some thing fell out which might frustrate the contract.

Is the bond alike in both contracts?

No, for in the contracts de futuro, indeed touching the promise, and to free the faith plighted, they may be admonished, but they can not be cōpelled, especially if they bring probable reasons why they wil change. But the cōtracts de praesenti, induce an effectual ob­ligation which ought not to be dissolued by mutuall consēt: for it is a truly ratified mariage Math. 19.6, although not wholy consūmated with­out adding the duties of mariage. Also contracts de futuro, if they be confirmed with copulation following, ought to be ratified.

Ʋ Ʋhy are contracts instituted, and why is there a certaine time ob­serued betweene it and the celebration of mariage?

There are diuers causes: first, that the bridegroome and bride may first consent in minde before they cōioyne in body: or as Au­stine saith, lest the husband easily obtaining, make light account of that which he longed for, being deferred. Secōdly, that in the mean time the cōtracts may be published in the Church, to the end that if any iust cause ly hid, for which the mariage begū may not be cō ­summated, it may be manifested in due time. Thirdly, naturall ho­nestie, that mē might not presently after the contract be caried vi­olently like beasts with the sway of their sensuall desires. Which three causes appeare in the contract of Ioseph and Marie Mat. 1.18, & Deut. 21.12..

Which is the other degree of mariage?

The consummation, which is done by consecrating or blessing, and by celebration of the mariage.

What is consecration of mariage?

It is a holy actiō, wherein the bride groome & bride being brought into the church before the congregation, are taught by the minister touching the institutiō, & ends of mariage, & there expresly witnes their consēt, either by signes if they be dūb or deaf, or by words if they can speake. For the Canons say that mariage is of no force ex­cept consent be declared by words: & so i [...] their mariage publikly confirmed, and they themselues consecrated vnto God by prayer.

From whence is this custome taken?

From the example of God himselfe, who as soone as he had giuē Adam a wise, blessed them like a Minister, in these words, Increase [Page 125] and multiplyb. Also from a general rule, which commandeth, That all things be done in the Church decently and in good order 1. Cor. 14 40.. Further, it ma­keth for the dignitie of mariage, and freeth the new maried of all ill suspition, least they should be thought to liue together like harlots. Lastly, it cannot but be approued by God, who will both be called vpon, and is alwayes at hand to them that call vpon his name.

What is the celebration of mariage?

All the other whole politicke action, by which the couenants of mariage are confirmed, and the bride is honestly and modestly brought into the bridegromes house.

Ought a Christian to obserue this festiuitie and celebration?

Yea, and that according to the custome of the country where he dwelleth, and that rule which Paul commandeth, Whatsoeuer things are true, honest, iust, holy, of good report, &c. do them Philip. 4.8.9.

Thinke you the mariage feast lawfull?

Yea, it is vsed almost amongst all nations, and also confirmed by many examples of Scripture: as we reade that Laban made a great feast at the mariage of Iacob and Rachel Gen. 29.22.: and Christ both with his presence and present of 6. galons of excellent good wine, confirmed this custom Ioh. 2.1.2.7.8. But yet in such bankets we must remember that which is recorded concerning Tobias his mariage, that they feasted in the feare of the Lord Tob. 7.17 & 8.20.. As also that at King Ashuerus his great and so­lemne feast, such modestie and honest [...]e was obserued, as that no man was compelled to drink more then himself pleased Hest. 1.8.. Wherfore mariages celebrated with riot, pride, gluttonie, drunkennes, vnchast playes, & al kind of wantonnes, are solemnized to the diuel and not vnto God: & these are not the least cause of euils which make mariage troble­some & vnpleasant vnto many, & withall rob many parents of their children.

What is the forme of mariage?

A iust coniunction of one man and of one woman into one flesh: for they which were two before mariage, are after marrying made one flesh, that is one man, by the coniunction and vnion both of soule and bodie.

What positions do you gather out of this formall cause of mariage?

First that the bond of mariage is most straight, far exceeding that which is betweene the parents and the children, as God saith, a man shall leaue his father and his mother and shall cleaue vnto his wife Gen. 2.24.. 2. That it is not only most strait, but indissoluble, because that two are [Page 126] made one flesh: therefore Christ saith, Whom God hath ioyned toge­ther, let no man separate Math. 19.6..

Thirdly, that it is mutuall and reciprocall in one ouer anothers bodie, for the Apostle gathereth hereout, in that they are one flesh, that neither of both hath power ouer their owne bodie 1. Corin. 4.7..

Fourthly, an argument of mutuall loue betweene them, The hus­band must loue his wife as his own flesh, and as Christ loueth h [...]s Church Ephes. 5.28..

Fiftly, that there ought to be a communion of all things, both spirituall and corporall betweene maried couples.

What and how many are the ends of mariage?

Three, if thou respect the persons themselues: first that they mu­tually helpe one another both in heauenly and humane things. This God expressed, Let vs make Adam a helper like vnto himselfe Genes. 2.20.: that humane societie may be familiar and friendly: yet so, as that the hus­band may appeare to be the wiues head. 1. Corin. 11.3.

The second is procreation of children, which may succeed their parents both in name and goods, which end the Lord hath likewise expressed, Increase and multiply Gen. 1.28..

Thirdly, that it may be a remedie against all wandring lusts, as Paul noteth, For auoiding fornication let euery one haue his owne wife, and euery woman her owne husband 1. Cor. 7.2.3..

But if you respect either the church or common wealth, then the end of mariage is that there may be a Seminarie for both Church and common wealth: to which end the Apostle warneth parents to bring vp their children in the discipline and feare of the Lord Eph. 6.4., that so they may become profitable vnto the Church and common wealth. But if you respect God immediatly as the author of mari­age, then the end therof is the glory of God, that so they may learne to acknowledge, feare and reuerence him who hath ioyned them together: and that they may remember that their mariage is the most sweete image of that secret coniunction which is betweene Christ and his Church Ephes. 5.32., being begunne in this life by faith, loue and obedience, but shall be fully perfected in heauen.

What contrarieth this doctrine touching the ends of Mariage?

The Papists errour, who say that God instituted mariage also to this end, to be one of their seuen sacraments, leaning vnto the vul­gar interpretation, which calleth that a sacrament which the Apo­stle nameth a secret mysterie Ephes. 5.31. & 3.3.6.: but yet the same interpreter hath [Page 127] translated the same word also a Sacrament, Eph. 3. and Colos. 1.27. But note that Apoc. 17.5. the mysterie is retained. See the Rhe­mish transl. so calling the vocation of the Gentiles vnto the communion of Christ. Let therefore the calling of the Gentiles be the eight Sacra­ment. And yet herin they are against thēselues, while they interdict their Priests frō this their sacrament, calling mariage an vncleannes of the flesh, wherein none can please God. Surely a notable Sacra­ment, which is defined to be the signe of a holy thing. But the Apo­stle teacheth, that the mysterie or sacrament whereof he speaketh, is in the coniunction of Christ and his church. Neither is our recon­cilement with God confirmed by mariage, which is the chiefest end of sacraments, although it may in the image of nature be vnproperly called a Sacrament: by which reason also, many corporall things may by reason of some similitude be called Sacraments of spirituall and heauenly things: for there is almost no corporall thing, but may in this sort be called a Sacrament, as a vine, a way, a gate, salt loh. 15.1. & 14.6. & 10.7.9. & Mat. 5.13., &c.

What are the duties of maried couples?

They are twofold, some common to them both: othersome pro­per to either a part.

Which are common to both parties?

That they liue godlily towards God, and honestly and chastly one with another, be as one vnder God, performe one to another mutuall loue, faith, and due beneuolence: vse mutuall sufferance, e­quity and consolation in enduring of common calamities: and lastly to indeuor mutually, not only to bring foorth, and nource vp, which euen beasts do, but to bring vp and instruct their children in faith and true religion Ephe. 6.4. 1. Cor. 7.3..

By what arguments ought maried couples to be stirred vp to the performance of these duties?

By such as are drawne from the institution and will of God, and from the fruits of mariage it selfe. For seeing they are one bodie and one flesh, they ought not to be pulled asunder by any filthinesse one from another.

Secondly, because God is the author of their coniunction Mat. 19.6. Heb. 13.1., ther­fore they ought not to be separated.

Thirdly, because mariage is honorable and holy 1. The. 4.3.4, and the bed vndefiled: therefore it ought not to be contaminated with any fil­thinesse or intemperancie.

Fourthly, because the Apostle saith: This is the will of God, your [Page 128] sanctification, that euery one keepe his vessell in holinesse and honor 1. Thess. 4.3.4..

Fiftly, because children are the fruite of mariage, which ought worthily to procure mutual loue in mariage Psal. 128.3.: therfore children are called filij & filiae, quasi [...], propter [...], for that loue which they should cause betweene maried couples Genes. 30.20: and herof children are cal­led the deare pledges of loue.

Which are the duties of either to other?

They are likewise two-fold, some concerne the husband, and o­thersome the wife.

Which are the husbands duties?

To instruct his wife in the true worship and feare of God Deut. 11.19. 1. Cor. 7.14., to be his wifes head, to defend and cherish her as his own flesh Eph. 5.23.8 louingly, with an honest respect, not tyrannically: for Paul forbiddeth a man to be bitter to his wife Coloss. 3.19., nor vse her as his maide, but as the fellow of his life and bed, and mistris of the house with him; seeing that E­uah was taken out of his side, and not out of his feete Gen. 2.10.12. Gal. 4.28. Ephe. 5.25..

Secondly, that he prouide things necessary for his wife and fa­mily 1. Tim. 5.8., comfort his wife, deriuing part of the yoke and burden on himselfe, regarding his wife as the weaker vessell 1. Pet. 3.7., and therefore behaue himselfe decently and honorably towards her, I meane with honest care and carefulnesse, and not with contempt, but pru­dently, and [...], according to knowledge, as to one that is heire of grace, to wit, of eternall life.

Which are the duties of the wife towards her husband?

To honor him with due reuerence Coloss. 3.8., calling him Lord, as Sara did Abraham 1. Pet. 3.6., obeying her husband in all things in the Lord Ephes. 5.22.24., submit­ting her selfe vnto him, not as a seruant, but as the members to the head, and not froward or imperious, or like Xantippe the wife of So­crates, neuer quiet.

What repugne this doctrine?

That monstrous hatred which Satan vseth to stirre vp betweene maried couples, when they deale hardly with, or forsake one ano­ther, or else turne their loue into adultery.

Secondly, in generall the filthinesse of the Nicolaites, Gnosticks, and Anabaptists, who make their wiues common vnder pretext of religion.

Thirdly, adulteries, wandring lusts, incests, and whoredomes of the Papists and their single life, without the gift of chastitie and ne­cessitie.

[Page 129]4 Contempt and dispraising of mariage, and words, or deedes leading to filthinesse.

VVhat ought to comfort the godly in marriage?

First, that God is the author of marriage Gen. 2.18 24.14..

2 That being called vpon, hee is assistant vnto those that are godly married, mitigating their troubles, as hee was to that of Cana in Galilie Ioh. 2.2.2.

3 That obedience, patience, the crosse, the troubles in mar­riage, are things pleasing God, in them that beleeue, as S. Paule witnesseth Tim. 2.15..

4 That marriage is the most sweete Image of that mysticall v­nion betwixt Christ and his Church Ephe. 5.32.

Lastly, the hope of the resurrection Iob. 19.25. 1. Pet. 3.17. and of the glorie to come, is a most present and effectuall remedie against all troubles in ma­riage.

The thirteenth common place, of Diuorce.

VVhat is the reason of the name of Repudium, refusall, & Diuortium, Diuorce?

IT is called Repudium, of refusall, for a shamefull thing. Diuortium of diuerting, and going into diuers parts, or as some thinke, of the diuersity of minde, because he that is the cause of Diuorce, is of ano­ther minde now, than when he married; the Hebrews call it Cheritot or cutting off; the Greekes dissolution, [...] de­parting, cutting off; as Mat. 19.8. for it was not lawfull for the wife to depart from her husband, or giue him a bill of Diuorce, but for an husband separating himselfe from his wife, it was lawfull to giue such a Bill Mat. 5.31. & 19.8. Deut. 24.1.2 Mal. 2.16..

Is there any difference betweene Repudium and Diuortium?

None at all in the Scriptures. Yet Modestinus saith, that Re­pudium is betweene the bridegroome and bride: but diuorce between the husband and wife, after that marriage is consumma­ted. Which distinction we will obserue, and first, of the first.

Whether is mariage to be broken off by mutuall consent, as it is by consent contracted.

No, because it is not done by humane consent onely, as other contracts of humane societie, but by the diuine authoritie, and what God hath conioyned, let no man separate Mat. 1 [...].6..

In what cases is Repudium vsed, or spousals dissolued?

There are seauen such cases recorded. 1 If either of them fall into infamie, after the betroathing, for some crime.

2 If either of both fall into any grieuous infirmitie of bodie or minde, such as should cause the vse of mariage to be loathsome or contagious; as leprosie, epilepsie, palsie, frensie &c. And indeed, it were very expedient to forbid such to marie by the Laws, seeing that they doe seeme to haue single life imposed vpon them from Heauen, and are depriued of power to vse mariage: for who can marie with a good conscience, that by mariage must needes vn­doe himselfe and others, and beget children to perpetuall mise­rie, and the generall hurt of the weale publike.

3 If the bridegroome commit filthinesse with any of his brides kindred, that mariage shall be dissolued, though the party inno­cent be vnwilling, and the incestuous person punished.

4 Malitious and daily absence: but yet he that is absent a­gainst his will, whilst the three publishings are performed in the Church, is no forsaker.

5 Apostacie from the true religion and worshippe of God.

6 So great offence of the mindes of the bride & bridegroome, as that they cannot by any meanes be reconciled, and they haue not lyen together: least some hainous thing might follow of such constrained mariages: yet so as that they be punished for their breaking of couenant.

7 If such a maime happen in the meane time, as whereby the person is become loathsome: prouided that they haue not lyen together. Hereunto adde adultery, which dissolueth the bonde both of contract & of matrimonie. Also contracts betweene those that are vnder age, or done without parents or friends authoritie: [Page 131] or error of person or quality, as Lea for Rachel, or a seruant for a freeborne: or by force or feare, or els vnder condition onely: all which may be dissolued, so that there haue beene no voluntarie coupling or consent.

How many waies is consummated mariage broken?

Two: 1 When that which of it selfe and by right is none, is counted for none, or else is, ipso iure, declared to be none.

2 When that which was confirmed, is for lawful causes broken.

For whas causes is mariage declared, ipso iure, to be none?

1 When the fault is in the contract of mariage.

2 When it is in the persons contracting.

When is the fault in the consent or contract of mariage?

When the contract is either filthy or vnlawful, or vniust.

Ʋ Ʋhen is the consent filthy?

1 When it is contrarie to the lawe of God and nature, and is contracted vnder the degrees of God forbidden.

2 Vnlawfull when it repugneth the edicts of Godly Magistrats. But yet this difference is to be noted, that wicked contracts with­in the degrees forbidden by Gods lawe, neither can, nor ought to be confirmed either by humane dispensation, or Ecclesiasticall benediction, or carnall copulation. But contracts within degrees forbidden by the Magistrate, may be permitted by some dispen­sation, where necessitie and reason requireth it.

Ʋ Ʋhat contract is vniust?

That which is done by children that are vnder the gouernment of their Parents, against their consent and authoritie iudging well and rightly, which if the Parents will by no means ratifie, Mat. 19.6 it ought to be none: for as Christ saith; That which God hath ioyned toge­ther, let no man set asunder so that which man conioyneth against or besides Gods word, God will haue separated.

What fault is that betweene the persons, which maketh mariage, ipso iure to be none?

Wheras she that was maried for a maid, is found by certain testi­monies to haue bin defiled: for such a one, ought by the law of god to be stoned to death as an adulteresse Deut. 22.29. Caus. 29. quest. 1. Can 1.. Wheras the Canonists say notwithstāding, that fornication following mariage only hurteth. 2 If either of thē hauing som natural impotēcy be vnfit for mariage, or if either of thē haue concealed some defect or incurable disease, [Page 132] which was not knowne before mariage, as to be an Eunuch, ei­ther by nature or other casualty: Mat. 19.12. such a defect forbiddeth mari­age, when one erreth, the other deceiueth: according to that rule; Errantis voluntas nulla, an erring will is no will: and that contract of good faith, where craft hath beene cause, is ipso iure none. And forasmuch as God reprooueth deceipt, fraud, and er­rour, he is not to be called the author of such mariages.

How many waies is mariage made, said to be dissolued?

By two. 1 By death, as the Apostle reasoneth 1. Cor. 7.39 Rom. 7.2.3. Mat. 22.30., against Tertul­lian, Montanus, and Hierom. And Christ teacheth that in heauen they neither marie, nor giue in mariage.

2 Mariage is dissolued by Diuorcement.

Doth it agree with Gods Lawe, for a man to put away his wife?

Not simply: for it is neither simply commaunded nor forbid­den, but permitted by giuing of a bill of Diuorce: for hereof Mo­ses hath a politike, but not a morall law Deut. 24.1. But the reason of this Lawe seemeth not so much to be necessary, as of rash leuitie and hardnesse of heart. There was indeede some reason of necessitie in respect of the wiues: for it was fitter for them to be once di­mitted, than to be alwaies in ill handling, or els in danger of life. Therefore the Lord appointed, for such as would not be perswa­ded to keepe their wiues, not Diuorcement, but a manner of Di­uorcing: to wit, to giue a bill of Diuorce, for the wiues safety, a­gainst her husbands crueltie, and that not without his owne infa­mie. But the rashnesse of husbands exceeded, which for euerie occasion sought to be diuorced, and this rashnesse was to be bri­dled. Whereupon Christ saith: Moses suffered you to put away your wiues, for the hardnesse of your hearts: but it was not so from the be­ginning Mat. 19.8. Heb. 9.10.. And thus we see that Moses Law is worne out with a large measure of the Spirit of Grace graunted vnto vs by the Gos­pell. Although some, euen amongst vs also, who beare the name of Christians, Mat. 9.8.9 are as hard harted as the Iewes were to their good wiues.

May lawfull mariage then be broken?

It may, both by the Law of Diuorcement in Deut. 24.1. and by the wordes of Christ, Math. 19.8.9. who maketh two sorts, the one lawfull, the other vnlawfull.

VVhat are the causes why it may be broken?

[...]

pell. Although some, euen amongst vs also, Mat, 9, 8, 9 who beare the name of Christians, are as hard hearted as the Iewes were to their good wiues.

May lawfull mariage then be separated?

It may from bed & board, both by the Law of Diuorcement in Deut. 24.1. and by the words of Christ, Math. 19.8.9. who ma­keth two sorts, the one lawfull, the other vnlawfull.

What are the causes why it may be separated?

Christ nameth onely one, Math. 5.23. & 19.9. to wit, A­dulterie.

VVhat is Adulterie? Mat. 5.32. & 19, 9

When eyther of the maried couple hath wittingly and willing­ly to doe with a third, maried, or vnmaried. For adulterie is not (as some Iurists say) only violating the maried bed of another, but any dishonest coupling whatsoeuer. Therefore Christ in the a­fore mentioned places, vseth not the word [...], but [...] by which word al vnlawful coupling whatsoeuer is signified. Yet some are of minde, that by a metonymie, they are all sins, equall to, or greater than adulterie which are included, as Sodomie, &c. as for lesser sinnes they are excluded.

Is separation or Diuorcement to be vsed in all cases of adultery?

In some cases it seemeth, that it is not to be granted.

1 If he that seeketh diuorce, be guiltie himselfe of the same sin: For in that wherein thou condemnest another, thou iudgest thy selfe Rom, 2, 1.

2 If the husband prostitute his wife, hee may not exclude her for an adulteresse, being himselfe authour of the crime.

3 If he haue companied with her after he vnderstood of her a­dulterie: for that is counted for a reconcilement: Or else, if he haue forgiuen her and receiued her againe to fauour: for heerein the innocent partie seemeth to haue renounced his right.

4 If it haue beene committed of ignorance, mistaking a stran­ger for her owne husband.

Is the innocent partie bound to produce the offender?

Yea, if the fault be publike: to the end that the innocent may a­uoid infamie, and to be accounted his wiues baud. For Chryso­stome saith; He patroniseth filthinesse, who concealeth his wiues sinne: and least iniury be offered vnto the lawfully begotten children.

May the innocent receiue, the offending partie repenting, vnto fauour againe?

Yea: but yet a man must be left vnto his owne conscience, and not compelled to receiue her against his will.

Whereas Christ names adulterie to be the onely cause of diuorce Mat. 5.3 [...] & 19.9., how shall we reconcile Paule, who doth alow diuorce for desertion 1. Cor. 7.15?

Christ speaketh of making diuorce, or of him that putteth away vniustly, touching whom he was asked the question onely: but Paule speaketh of the patient, or him that is forsaken vniustly; who being asked if the vnbeleeuer should forsake the beleeuer, whether that the beleeuer were so bound vnto the other, that he might not matie againe? he answereth: If the vnbeleeuer depart, the partie for­saken is free from that bond, hauing first vsed all meanes to rec [...]ll the vnbeleeuer vnto her former dutie. Againe thus, Christ spea­keth of Diuorce making, Paule of Diuorce suffering for desertion. Christ speaketh (as Augustine witnesseth) of mariage betweene e­quals, Lib. 1. c. 2. de adult. con­iugiis. but Paul of maried persons dissenting in religion. For wher­as he saith: Be not vnequally yoaked with Infidels 2▪ Cor. 6, 14, hee forbiddeth it not, as if being contracted, it were to be made void, but hee doth disswaded it as ioyned with scandall, and dangerous.

VVhat kind of Desertion meaneth Paule?

Such, as wherein vnbeleeuers depart from their faithfull yoakfel­lowes, through hatred of true religion: but yet he maketh not the departers vnbeleef the cause of diuorce, as it was vnder the law Ezra. 9▪ 1 & 10.17., before the couenant of the gospell. But the Apostle willeth that if the vnbeleeuer wil dwel with the beleeuer, it should be endured, but he maketh only the vnbeleeuers vniust departure, the cause of diuorce. Hereof some great diuines do vnderstand by infidelitie, any malitious, vniust, or obstinate departure, according to that of the Apostle 1. Tim. 5, 8. 1. Cor. 7.15.. And he seemeth to vnderstand equall sins also where he saith: A brother or sister is not made subiect in such things.

But how is the desertion vnderstood to be made mali­tious and stubborne?

If either of thē do simply depart from mutual felowship; & liuing together, the party offending is to be compelled by Ecclesiasticall [...]ensures, and by ciuil punishment, if need require, to liue together. [Page 135] But if the partie fly out of the countrey, and being recalled by the godly Magistrate, returne not at the time prefixed, that is a mali­tious desertion: and thus to reiect the authoritie of the Church, and also against all conscience to breake off matrimonie, hee is an infidell and a forsaker of religion, as well as of his yoakfellow; and then is the partie thus forsaken, to be pronounced free from the bond of matrimonie.

What if it [...]e not knowne in what place the partie, thus departing, is?

Heere, the causes of that departure are to be enquired into, that if so be the partie complaining, her or himselfe to be forsaken, and so seaketh to be diuorced, haue beene, and giuen occasion of this euil, he or she must not bee heard: for this were against equitie. If they say they cannot containe, let them accuse themselues, be­waile their sin, & seeke him or her out, whom they haue depriued themselues of, by ill dealing. 2. It is requisite, by oath before the Magistrate, if neede be, to testifie that all diligence hath bin vsed for the finding of the party thus departed. Lastly, there must no such leaue be granted to the wife specially, to mary againe, who is bound to follow her husband, til she haue expected his returne a yeare at the least. If the party departed, do returne after this, then he shall be worthy of ciuill punishment in most sharpe manner.

VVhat is to be done vvhen the one is absent, either through vvarre, trauaile, captiuity, or other such like cause?

His returne is to be expected the whole time apointed by the Ma­gistrate, whether foure or seauē yeares: for he is thought probably to be dead, who is absent so long: or else it must appeare either by witnesses, or by necessary coniectures that the party absent, is dead

What if he happen to returne againe, which was thought dead?

The later mariage, contracted by meere ignorance shal be dissol­ued, & the fault being thus foūd to haue bin eithers, shal not be im­puted vnto either of them.

Doth barrennesse breake off Matrimonie?

No: for that defect is commonly hidden & vnknowne, & God hath often holpen it, when as it hath bin coūted desperate a. 2. See­ing that God giueth children, who shutteth & openeth the womb according to his own good pleasure, he seemeth, after a sorr, to lay violent hands vpon God, who reiecteth the wife giuen him by God, because she beareth him no children.

Is diuorcement to be permitted for offences, or for ciuil death, as to be condemned to the Gallies, or mines, or banishment, or els perpetu­all imprisonmēt, or els by reason of some disease fallen into after the consummation of mariage, or for any other the like causes?

Herein the iudgements of Doctors do differ: for some denie Di­uorcemēt for any such cause, because god hath said: Whom god hath conioyned, let no man separate Mat. 6.: but man separateth, when he doth it without Gods word. But God hath not granted Diu [...]rcement in his word for such causes. But this question were superfluous, if the magistrate did his dutie: for he should cut off such offendors, and so should the innocent party be prouided for.

Now as concerning ciuill death, the Canons teach, that the wife is to follow the husband, either in banishment or imprisonment.

As touching diseases caught after lawfull mariage, the rule is to be obserued, Ill accidents are patiently to bee borne in mariage, where there is no fault committed. But yet Leprosie is wont to be reckoned amongst the causes of Diuorce: for seeing there is a law concerning the Leprous, that they dwel apart by themselues, that it is incurable, that the clean person ought not to be infected with that disease: yea, & the law hath also a caution for the children, that contagious children be not procreated of infected parents, to the certaine destruction of the whole common weale, it is very conue­nient, that the sound person be not compelled to cōpany with the infected yoak-fellow. Hitherto belongeth madnesse, which brea­keth out into manifest and incurable rage, which is to be restrained with bonds, least they hurt their owne children, or wise, or else whomsoeuer they can come by. Concerning crueltie & ill vsage of one toward the other, Theodosius his law, the Canon law, & also the iudgement of the best Diuines, do permit in such cases (after reconciliation hath bin often tryed in vaine, and domesticall sepa­ration for a time) diuorcement to be made, least the innocent party being too much broken with griefe, attempt some vnlawful thing: For patience being too much hurt, turneth into furie. But let the inno­cent party, 1 Cor. 10.13. Mat. 19.8 in the meane time, make account, that he is called to single life, &, in faith, craue victorie of him who suffereth not his to be tempted aboue their strength. Therefore as Christ accused not, but excused Moses, for granting Diuorcement, for the hardnesse of their hearts: so many at this day thinke, that the Christian Magistrate is [Page 137] to be excused in helping by diuorcemēt those who are miserably, vniustly, tyrannously, and cruelly oppressed: for they thinke it better for them to liue apart angelically, than together diuelishly: but yet, if both of them doe one rage against another, with words or stripes, they thinke separation ought so to be made, so as that all hope of new mariage againe be taken from them: that yet by this meanes, whatsoeuer before this be admitted, they may bee recon­ciled. Cod. l. 8. de repud. But our consistorie laws do very wel appoint to try al means whatsoeuer, before this be admitted. Wherein they agree with Iu­stinian, who saith; Euen as wee forbid the dissolution of mariage with­out iust cause, so we desire to haue those that are oppressed with aduerse necessitie to bee freed with a necessarie, though an vnhappie helpe.

What is to be done, thinke you, if either of them, being become an vngodly Apostate, or obstinate heretike, endeuour to draw and compell the other into the same Apostacie and impietie, or into any other crime.

Heere the Magistrate is to make diuorcement with the sword according to Gods commaundement, That whosoeuer teacheth A­postasie or turning away from the Lord God, he should be slaine, and so euill might be taken from the midst of the people Deut. 13, 6.

Ʋ Ʋhat if the Magistrate neglect his dutie?

Let the Apostles precept bee of force: Auoid an Hereticke af­ter once or twice admonition. Tit. 3.16 Luke: 14.26 And so, also the Atheist, Apo­state, and Blasphemer. Also that of our Sauiour: If any come vnto me, and hateth not his father, mother, wife▪ &c. is not worthy of me. And againe, If thine eye offend thee, plucke it out Math. 5.29. And againe, whosoeuer forsaketh house field, or wife &c. shall receiue an hundred fold, &, 19.29..

Hath the wife the like right against her husband, that he hath against her, in suing for diuorcement?

If you respect the right which the one hath in the others bodie, the bond is equall. Wherefore, Cor, 7, 4 in an equall Obligation it is meet that the same right be granted vnto the one as to the other: pro­uided that modestie be obserued, which becommeth the woman towards her husband, being agent.

By whome ought the diuorcement to be made?

By no priuate person, or by the innocent partie, or of their owne priuate authority: for no man may bee iudge in his owne cause: but by lawfull Iudges, as well Ecclesiasticall as ciuill, if they may be had (because mariage consisteth of the Diuine & Mat. 18.15 16 17. humane law mixt) not rashly, but after reconcilement hath beene sought, and the cause lawfully knowne and iudged, by alleaging and prouing on both sides. For Abrahaam did not put away Hugar vpon his owne priuate iudgement, but by the manifest commandement of God Gen. 21.12..

What contrarieth this Doctrine?

The errour of the Romanists, who affirme that there may bee a lawfull separation of mariages, for the attaining of Euangelicall perfection, as they call it; expounding that place of Mathew a­misse Mat 19.12.. For they are said to castrate themselues for the Kingdome of Heauen, which abstaine from mariage, and by the gift of God, liue continently, that they may serue God more freely, as if they wanted their virill parts, such as is the cutting off the foote & hand, and the pulling out of the eye.

Secondly, that it may be broken for the profession of a mona­sticall life, yea though one of the maried couple be against it, and that only by the Popes authoritie.

3. Lastly, this is against the peruerse opinion of such, which thinke that, that law of Moses concerning Diuorce, which is, Deu. 24.2. ought now to be of force in the Church of Christ.

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The fourteenth common place, of the gouernment of the world, or Gods prouidence.

Hath God so left thus his workmanship whereby he hath made all things, as a builder leaueth his house, when he hath builded it?

NO, but being continually present with it, he ordereth, gouerneth and ruleth the things which he hath made. Iohn. 5.17. My father worketh hitherto, and I worke. And in the booke of Wisedome. 1.7. [...], the spi­rit which comprehendeth all things, neyther could the world stand the space of the twinckeling of an eye, if God should withdraw his gouernment from it.

By what name is the gouernment of the world called?

It is commonly called [...] (Prouidence,) of the verbe [...], or [...], to prouide or take care of, so that [...] is a pro­uidence, a taking care of, a carefull tegard, not a bare and idle foreknowing, or knowledge of things, but a working and effe­ctuall disposing of all things. Wisedome. 6.7. [...]. God taketh care alike for all.

This also is called [...], the Decree and purpose of God, Act. 4.28 and altogether differeth in nature from Prudence, which is proper to men, for it both deceiueth and is decei­ued.

How many parts be there of Gods prouidence?

Two. One is an eternall and vnchangeable disposing of things, whereby he hath decreed from all eternitie, to gouerne all things [Page 140] since their creation, and to direct and bring them to their appoin­ted ends.

The other is an actuall and temporall gouernement of the whole world, whereby God doth gouerne, rule, and or­der all things by himselfe created, wisely, freely, powerful­ly, and well: and draweth them vnto their proper ends.

Why is God said to gouerne all things vvisely, freely, powerfully and vvell?

He gouerneth wisely, because all things are knowne and o­pen to his eyes, and he directeth them Heb. 4.13 vnto their proper ends, and in the end to his owne glorie, by his certaine counsell and Gen. 18.21 psal. 33.13 15. & 34.16 17. & 94.8 9.10. & 159 7.8. lin. 12.6.7. determination, although this be sometimes vnknowne to vs.

Freely, because God is a most free worker, who is compelled by no man to this gouerning of all things.

Psal. 115.3 Powerfully, because he suffereth no trouble or paines, in exe­cuting his will, but effecteth whatsoeuer he willeth, and as he willeth it without trouble or wearinesse: neyther can his working be hindred by any strength, or restrained by any law Psal. 115.3 Iona. 1.14. Iohn. 4.8 Iob. 9.5.6.6 7 Wisd. 8.1. She extendeth her selfe through all things from one end to another mightily, and comely dooth she order all things.

Well, Gen. 50, 20 Because he worketh well alwaies, yea euen then when the instruments offend and sinne in the worke.

How many sorts are there of Gods prouidence?

Three sorts in respect of the creatures. Vniuersall, Speciall, and Particular, or singular, Suidas citeth out of the auncient Diuines, [...], the prouidence of God is in three maners, 1. [...], in administration, maintaining and vpholding of things. 2. [...], in his approuing and allow­ing, in good actions, 3 [...], in his permission, in euill actions.

What is the Ʋniuersall prouidence?

It is that whereby God directeth all creatures according to that secret instinct which he hath put into them at their creation, and so preserueth the order of nature, which himselfe hath ap­pointed.

Whence proue you this Ʋniuersall prouidence of God?

From diuers testimonies of Scripture. The whole Psalm, 104. con­taineth a notable declaration and praise of it. Likewise Christ speaketh of it Iohn 5.17. My father worketh hitherto, and I worke. And Act. 17.28. In him wee liue and mooue, and haue our being. And Heb. 1.3. All things are sustained by the word of God .i. by the appointment or power of Christs word.

What is Gods speciall prouidence?

It is that whereby God gouerneth and ruleth all parts of the world, yea euen those which seeme most base, and all their acti­ons and euents whether in heauen or in earth, as likewise amongst men. In heauen, so as not the least cloud is bred, mooueth, chan­geth or vanisheth, but by the appointment of God. In earth, not so much as a little hearbe or weede, groweth, florisheth or fadeth without his hand, no not the least creature is bred or preserued but by God. And amongst men none are conceiued, borne, nei­ther doe liue, are preserued, or moue, neither doe any thing, or die, but by the commaundement and will of God.

Shew me some testimonies of this particular Prouidence, concerning all creatures?

Psal. 147.8. Which couereth the heauen with clouds, and giueth raine to the earth in season, and maketh the grasse growe vpon the mountaines. Ʋ Ʋhich giueth snowe as wooll, and scattereth the hore frost like ashes. v. 16. Ʋ Ʋhich giueth to beasts their foode, and to the young rauens which call vpon him. v. 9. Christ speaketh thus. Mat. 5.45. Your heauenly father maketh his Sunne to arise, and he raineth vpon the iust and vniust. And Chap. 6.30. God clotheth the lilies and grasse of the field. Chap. 10.29.30. Are not two sparrowes solde for a farthing, and one of them falleth not to the ground without your father. Yea euen the haires of your head are nombred.

So God sent a winde vpon the Sea, and prepared a fish to swallowe Ionah, Iona. 1.4.17. He prepared a plant called Ricinus (which is a shrub comming nigh the hignesse of a tree, hauing leaues like the Plane tree, It is commonly called Palma Christi) which went ouer his head, and he also prepared a worme to destroy this plant and make it wither. Chap. 4, 6.7.

1. Sam. 2.21. God visited Anna, and she conceiued and bare three sonnes and two daughters. Deut. 30.20. He is thy life and the length of thy daies. Isai. 38.5. The Lord added to King Ezechias his life fifteen [Page 142] yeares. Ierom. 10.23. The way of man is not his owne, that he can walke, and himselfe direct his steps.

Prov. 21.1. The heart of the King is in the hand of the Lord, and he turneth it which way he will. 1. Cor. 12.6. Who worketh all in all. And all these things are spoken of the particular proui­dence of God.

Paule hath this speech. 1. Cor. 9.9. Doth God take care of Oxen? Doth he in these words exclude them from the prouidence of God?

No, for he feedeth them as all other creatures. Psal. 147.9. He giueth meat to all flesh, and to beasts their food. Also Psal. 36.6. Thou Lord preseruest both man and beast, But in that place, Paule teacheth, that the Law was not chiefely writ for Oxen, which is, Deu. 25.4. Thou shalt not muzzle the mouth of the Ox which treadeth out the corne. But that it was made for men, that they may learne to performe such offices as Iustice requireth: and by an argument, à comparatis, may know, that stipends are due to Ministers, who faithfully labour in their places.

Seeing all things are ruled by the prouidence and appoint­ment of God, whence commeth such confusion and disorder in the world, that for the most part it goeth well with the wicked, and ill with the good?

I denie that is Disorder. But it is the most wise ordinance of God, whereby he suffereth the wicked to florish, thereby to make them inexcusable: but the godly to be scourged, that their salua­tion may so much the better be furthered thereby. Pro. 3i 12. Heb. 12.10. And so the Doctrine of the iudgement which is to come, is more confirmed. Also this life is short: neyther are the punishments in this life, of great continuance, nor the pleasures of this life: but eternall good and euill things are no vading shadowes. Moreouer, hai­nous sinnes, for the most part, are punished with grieuous plagues in this life, eyther in the bodie of the sinner himselfe, or in his posteritie.

There is no doubt, but all the actions of the godly are dire­cted by God, but doth God also worke in the hearts of the wicked (as Augustine speaketh in the booke of Grace and Freewill) and doth he decree and gouerne their works?

He that receiueth and alloweth the holy Scripture, can in no sort denie it: namely, that nothing can be done, but which he de­creeth. For Exod. 4.21. & 7.3.9.12. & 10.1. God speaketh thus. I will harden the heart of Pharaoh, that he shall not let my people go. Deut. 2.30. The Lord hardened the spirit of Sehon King of Hesbon, and made his heart obstinate. And Paule saith thus, Rom. 9.18. God hardeneth whom he will. An example hereof is in Semei. 2. Sam. 16.10. To whom God spoke that he should re­uile Dauid, In the booke of grace and free will. chap. 20. not by commaunding that he should obey (saith Augustine) but in his iust iudgement enclining and disposing his will in it selfe wicked, and his euill minde, by such punishment to exercise Dauid. So the Medes and Persians are termed to be sanctified of God, and instrumentes of Gods wrath. The King of the Assyrians is said to be in the hand of God as a rod, a staffe, a hatchet, and a saw. Isa. 13.3. & 5.3.5. & 10.5.15. Yet doth he also set limits to their malyce: that they extende not their crueltie further then him pleaseth, yea he turneth euen the wicked things which the vngodly doe, to verie good endes, seruing for his glorie and the saluation of the elect.

But doe we not make God the Author of euill, by this meanes.

Farre be it from vs: for the wicked are so set on worke by God, that they also play their owne parts: to wit, by their depraued counsell, purpose and will, for the euill which they will, they will it voluntarily, freely and without compulsion or violent constraint: as also doe the euill An­gels.

Againe, God doth not infuse malice into the willes of the wicked, as he infuseth goodnesse into the hearts of the god­ly, neyther doth he compell, or allure their willes to sinne: but he onely mooueth euill, or sinning willes, such as hee findeth them become by the corruption which hath ensued the falling away of diuels and men from God: such I say, he mooueth, enclyneth, turneth, and directeth wisely, iustly mightily, where, when, how, and as farre as he pleaseth, either [Page 144] mediately or immediatly to follow or auoide obiects, that they (who purpose no such thing) may fulfill that which the hand and Counsell of God hath decreed Act. 4.28.. Moreouer, good writers haue v­sed thus to speake, that God indeede worketh in the Godly and by the godly; but (say they) he worketh by the wicked, but not simply in the wicked.

But are not they which commit euill deedes excused hereby?

No. 1. First, because they are reprooued by their owne consci­ence. And the actions of God and of wicked men differ in that which is willed, that is, in that end which he and they properly aime at, neither do, they that they do to obey God, but to satisfie their owne lusts Isa. 10.5.6.7.: and they are the instruments of God not meerely passiue, as the hatchet in the hand of the artificer, but actiue: neither vnreasonable, as a horse and a dog, but reasonable that is, endoued with reason, and such as haue in themselues the inward, voluntarie and electiue beginning of their actions. So that the whole euill remaineth in themselues alone, and in God there is no more to be found, but the lawfull vse of their malice, who executeth iustly by the euill wils of the wicked those things which he willeth well: as it is to be seene in the selling of Ioseph Gen. 5.20. Likewise in the reuolting of the ten tribes from the familie and house of Dauid 1. King. 11.31.35. &c. 12.15.16. and in the betraying of the Sonne of God Act. 4.27. & 13.27..

2 In one and the same worke of the wicked, the good and iust action, which is the proper action of God is to be discerned, from the defectiue and faulty action of the wicked. For in tha the wicked sinne, it is in themselues, but their doing of this or that in sinning, is from the power of God, who diuideth dark­nesse as he thinketh good, as Augustine hath well written. And so (saith the same author in the same worke) God is found to be iust, but man guiltie, because that in one and the same thing done by both, the cause wherefore either of them did it, is not the same. Which thing the Learned declare by these similitudes. 1 Of an Executioner who putteth to death the offender, though by the iust commaundement of the Magistrate, yet in his owne wicked desire of doing it he sinneth. 2 Also by that of one who rideth vpon a lame horse, who neyther himselfe halteth with the horse, nor is cause of the horses halting. Likewise by example of the [Page 145] soule which moueth the bodie in a diseased and lame bodie. 4. Of the thiefe who killeth a man whom God in his iust iudgement wil haue slaine. Where note this rule. When there are many causes of the same effect, and some of them good, some bad, that ef­fect in respect of the good causes is good, in respect of the euill, euill.

Ʋ Ʋere it not better to referre these things to Prescience, whereby God foreknoweth all things indeed, before they come to passe, but doth not decree them?

No, because when the Scripture saith that God blindeth, Isa. 6, 9.10 Ioh, 12 40, har­deneth, Deut, 8, 2, & 13, 3 tempteth, Rom. 1, 28, giueth ouer vnto a reprobate sense, it noteth somewhat more then a foreknowledge, or a bare and idle permis­sion, to wit, an effectuall operation, which God performeth not by working that obstinacie, as a most iust Iudge, two waies Rom. 1, 28,.

1 Whereas they are alreadie corrupt, by forsaking them more & more, by depriuing them of his grace, or deniing them his spirit, or also by taking it from men, and leauing them to their owne malice.

2 By deliuering the wicked to Sathan the minister of his wrath, and in iustly giuing them ouer to the lustes of their owne hearts.

Is it true therefore that God willeth not iniquitie. Psal. 5.5.

If you vnderstand it simply that God in no sort willeth it, Isa, 19, 14, Rom 1, 24, 26. the Scripture gainsaieth. For we read of Herode and Pilate. Acts. 4.28 That they did which the hand and counsell of God had decreed to be done. Also it ouerthroweth the Omnipotencie of God, as though it were done quite against his will. Therefore this case is to be cleered by this explication. That God willeth not sinne by his approuing will or his reueiled will, or voluntate signi, the will which he hath signified to vs: for by this he condemneth, forbiddeth, and punisheth it: But he willeth it by his Secrete will, voluntate arcani siue beneplaciti, which will though hidden, yet is most iust. Further, sinne ought to be distinguished into the action and malice of the action. From the first God can not be excluded, for in him we liue, mooue, and haue our being. Act. 17.28. But it cannot be denied that he is a willing sufferer, and a most wise ordainer, except the wisedome and power of God, be like­wise denied. For sinne serueth both for the glorie of God, and the [Page 146] Rom. 3.5. manifestation of his Diuine iustice and mercie, and also for the saluation of the elect, To whom all things worke together for their good, Rom. 8.28. Yea euen sinnes, saith Augustine. Although not of themselues or from them­selues, but this commeth to passe by accident, and from the goodnesse of GOD, and that in them onely to whom their sinnes are forgiuen, and their sinnes so farre forth as they are sinnes, were ordayned to this purpose, that the Sonne of God by his bloud might make satisfaction for them. Moreouer also he punisheth sinne by sinne Rom. 1, 21: therefore he willeth sinne not as sinne, but as it is a punishment or an act of Iustice. For euerie punishment of sinne is iust, and therefore God. So God will not haue incest to be committed as it is a pollution, and violating of the order of Matrimonie, and a transgressing of the lawe: and yet God willingly performeth the office of a Iudge, in as much as hee vseth both that incestuous copulation and o­ther sinnes of Absalons to exercise his reuenge 2. Sam. 11 12. &. 16, 21, 22..

Are there graunted two contrarie wils in God, when by his secret vvill, he is said to gouerne and rule those things, which notwithstanding he for­biddeth openly in his law?

Noe, but whereas there is one simple will of God, it appea­reth more diuers vnto vs, because through the weakenesse of our minde we cannot conceiue how God not by one and the same meanes and end, but by diuers meanes, should will and not will the same thing to be done. For his wisedome is [...], manifolde and diuers. Ephes. 3.10. And dwelleth in light that may not be approached vnto. 1. Tim. 6.16. Therefore Augustine saith. Enchiridium ad Laurentium, cap. 101. Great are the workes of God, and his will towards all men, exquisite, so that in a wonderfull and vnspeakeable manner, that is, not done against his will, which yet is doone against his will.

Doe all things come to passe by the prouidence of God, as all Contingencie and Fortune is taken away?

1 If we respect the nature of second causes, the Contin­gencie and mutabilitie of effects may well be maintained. For that is Contingent, which when it is done, hath such cause, which [Page 147] could in it owne nature haue done otherwise: But in respect of the first cause, euen Contingent things are necessary, namely, so as that all things depend vpon the appointment and will of God. So the bones of Christ in their owne nature might haue beene broken, which by the decree of God, could not be broken. Ioh. 19.36.

2 There is one Necessitie of Infallibilitie, and another of Com­pulsion: such a necessitie was in Balaam when hee blessed the people of Israell, resisting his owne action with his whole will, Numb. 23.12. so those things which men or Angels doe, they doe necessarily (because God hath in his prouidence decreed this shal be done) yet not by cempulsion or against their wils, for God turneth their wils to that part which he hath decreed shal be done, that whilest they doe, they themselues also will that they doe. E­uen as men (that they may liue in this world) eate and drinke ne­cessarily indeed, but yet willingly, God enclining their willes to that part.

3 There is one Absolute Necessitie, which is [...] or simply called Necessitie, namely of those things, the opposites whereof are simply impossible, by reason of the nature of the cause or sub­iect, of which it is said, as God loueth, is wise, iust, good. And there is another necessitie of Consequence or by Supposition, which is of the effects of those things, which when they are granted it is necessarie the effect should follow: notwithstanding the causes might eyther not haue beene, or haue beene chaunged. So those things which God hath decreed should be, are necessarie, because of the vnchaungeablenesse of the diuine decree: notwithstanding that which God hath done most freely, that is, from eternitie, he could either haue not decreed them at all or otherwise decreed them. Likewise those things which are indeed wrought by second causes, which causes are so made by God that of their owne nature they cannot otherwise worke then they doe, but yet by him they they may be taken away, hindered or chaun­ged. So the sunne necessarily mooueth, and yet it stan­deth still at Iosuahs sight Ios. 10.12 13.. The fire burneth the bodies put vnto it, and yet burneth not the three young men in the furnace at Babylon Dan. 3.92 94.. So those sayings of Christ. Mathew. 18.7. It is necessarie that offences come: And of Paule. [Page 148] 1. Cor. 11.19. It is meet that heresies should come, are to be vnderstood of the Necessitie of Consequence, whose next causes are to be sought in the verie willes of men and diuels. But that which is Luke. 24.46. It behooued Christ to suffer, is spoken by a supposition of the end, or Necessitie of the Decree.

Note therefore an vsuall saying in the Schooles, Future things when they are compared to the first cause and prescience of God, they are necessarie: but compared to next causes, and considered in their owne nature, they may be Contingent, and it is no contra­diction, that the same thing in diuers respects should be necessary and contingent.

What doth this necessitie differ from the Stoicks Fate?

Much, because they say necessitie consisteth in the continued and perpetuall order and ineuitable coniunction of second causes, but we, in the will and decree of God.

Againe, they subiect God to Necessitie, wee Necessitie to God.

Doth nothing come to passe by chance or fortune?

Nothing indeed at all, if we consider the prouidence, power, and knowledge of all things which is in God: but in respect of our selues who are ignorant of the true causes, and looke onely vpon the inexpected euents, a thing may be said to come to passe by fortune. So Numb. 35.29. There is a law of murthers by chaunce, which that they come not by chaunce to passe, it may be gathered out of Exod. 21.13. Where GOD is saide to giue him into the hands of the slayer, who is slaine in this manner. Yet are they said to be by fortune in the iudgement of men, because they are not done of vs by premeditate aduise. Where notwithstanding we must remember the saying of Basil, that Chaunce and Fortune are words of Heathens, and as of Augustine, It repented mee that I haue vsed the word For­tune

Is not Free-will taken away by this vnchaungeable prouidence of God, and administration of all things?

No in no sort: because God ruleth and gouerneth mans will according to the nature thereof: But it is the nature of mens wil, that whatsoeuet it willeth, eyther good or euill, it willeth it freely and of it owne accord, not against the will, and by [Page 149] constraint, otherwise it should be no will but a Nilling; For example, Matth. 27.1. Herode, Pilate, and the Iewes condemned Christ of their owne free-will and of set pur­pose, yet the Apostles say, they did nothing, but tbat which the hand and counsell of God had decreed to be done. Actes. 4.27.28.

Doe not these places of Scripture seeme to make against Gods prouidence, where it is said; It repented God, Gen. 6.6. 1. Sam. 15.11. and those abrogations of his de­crees which are recorded. Ioan. 3.4.10. Isai. 38.1.5.

No, because in those places the Scripture descendeth, and applyeth it selfe to our capacitie, and describeth God, not such as hee is in himselfe, but such as we vnderstand him, euen as when the same Scripture saith of God that he is angrie. But those denuntiations of iudgement, doe containe a condition not expressed. Gen. 20.3.7.

Is it not vnseemely for the highest Maiestie of God to abase it selfe, euen to take care of these lowest things?

No, for as it was no disgrace to create them, no more it is to take care of them being created.

What is the peculiar prouidence of God?

That whereby God by his grace, or holy Spirit, liueth and raigneth in his Church, gouerneth and cherisheth the godly, worketh in them both the will and the deed, he maketh them to walke in his precepts. Ezech. 36 27 defendeth them, terrifieth, restraineth and vanquisheth their enemies.

Shew me some testimonies of this?

Psal. 1.7. God knoweth the way of the righteous. Psal. 34.16. The eyes of the Lord are vpon the righteous. And the whole. Psalm. 91. He that dwelleth in the secret of the most high, &c. To this purpose serueth that place. Math. 10.30. Euen all your haires are numbred. Math. 16.18. The gates of hell shall not preuaile against the Church. 1. Tim. 4.10. God is the Sauiour of all men, especially of the faithfall. And innumerable others like to these.

Doth God gouerne all things by himselfe alone without meanes, or by meanes and second causes?

Neyther, simply, but partly by himselfe without meanes, yea of­ten against or besides ordinarie means he bringeth things to passe. As without meanes he sustained Moses fortie daies in the mount, Exod 34.28 and the Prophet Elias 1 Reg- 19.8. But against meanes and naturall causes he deuided the red Sea Exod 14.16, as likewise by his power the waters of Iordan stood Iosue 3.19., and the waters were deuided into two parts 2 King. 2, 8. He made the Sunne to go backe 2 King 20.11.: He restrained the force of the fire in the Babylonian furnace, that it could not burne the young men Dan. 3.21.91. He turned the rocke into pooles of waters, and the crag into fountaines of waters: Psa. 114.8 He made the Iron to swim in the wa­ter 2 King. 6.6. Partly also he ruleth and administreth by himselfe and with meanes or second causes, yet so as God is alwaies present with them, and in them sheweth his speciall power, according to that, Deut. 8.3. Man liueth not by bread onely, but by all that which pro­ceedeth out of the mouth of God. So with fiue loaues he feedeth a great multitude Iohn. 6.9.11.12.. From second causes he produceth another ef­fect then their nature and disposition affordeth, and when the se­cond causes are in action actually, he hindereth their effect, chan­geth, mitigateth, or maketh it more grieuous. As in Elias his time, it rained not for the whole space of three yeares. 1 Kings 17 1.7 Isay. 5.6. I will commaund the clouds that they shall not raine.

Why doth God ordinarily vse middle or second causes, seeing he can do all things by himselfe without meanes?

1 He doth it for our cause, that we may more easily perceiue God helpeth vs in them or by them: for seeing we are carnall, we need visible things that our faith may be the better confirmed and rest assured in Gods promises. And also that he may declare his goodnes to vs, whilest he maketh vs as it were fellow-workers with himselfe in ruling our selues or others.

2 That he may shew himselfe Lord of all things, which vseth creatures and means as he pleaseth, to his glory and our saluation.

3 That we should not abuse meanes, as being ordained of God.

4 Least in the pretense of Gods prouidence we should neglect meanes or second causes odained by God, for who so neglecteth them, despiseth the ordinance of God. For God hath not onely decreed the ends of actions, but their meanes also, which meanes are therefore subiect, and subordinate to prouidence: as the drin­king of a potion belongeth to the sicke man, and bread to him [Page 153] that is hungrie. So God promised victorie to Dauid, but thus, if he fought and laied ambush 2. Sam. 5.19.24, he hath promised to nourish man, but with condition, if he labour Psa. 128:2.

If therefore the determination of God be vnchangeable, and all things come to passe infallibly by the counsell and will of God, is there anie place left for our deliberations, counsels, comaunds, pray­ers, teaching, cautions, and endeuors?

It is certaine that to euents certaine and decred by God, it is in vaine to vse and applie those meanes, without which God hath decreed, or hath said that he will effect such things: but those meanes which both himselfe hath decreed to vse, and which he hath shewed both in his word, and the course of nature, them he will vse, and also hath commaunded vs to vse them: it can not be said of these (without a wicked contempt of Gods word, and the order by him appointed) that they are vsed in vaine. For where the first cause is granted, we ought not remoue or take away the second, nor contrarily. And as God hath made the ends, so like­wise hath he created and prescribed vnto vs the means, wherby it pleaseth him to bring vs vnto them, which meanes to neglect, is to tempt God Mat. 4.4.. Therfore neither doth Gods prouidēce take away mans deliberatiō, neither his prudence, & seeking out of necessary means: for the same prouidence of God hath decreed all these things, that by them we might attaine the ends decreed by God.

But why doth he vse no meanes at some times?

To shew he is not tied to second causes, and that he can worke as well without meanes as with meanes. And further, that when meanes faile, we should not doubt of his prouidence.

VVhat is the vse of this Doctrine?

1 That by the administration of all things we may acknowledge God such as he is, namely wise, good, and mighty aboue all. Lord of all things, at whose commaund all creatures are, and do addict themselues to obey him.

2 That we repose all our trust in him as in our father who taketh care for vs all, applying to our vse that saying Gen. 22.8. The Lord will prouide. And that we securely rest in his protection, to whose pleasure and disposition is subiect, whatsoeuer [...]arme may hap­pen wheresoeuer it come, and by whose gouernment Sathan with all his rage is kept in subiection.

[Page 130]3 That in aduersities we lift vp our eyes not to second causes, but vnto God the first cause of all things, as Iobs example teach­eth Iob. 1.21. &. 2.10. that we confesse our sinnes and amend them, that we be patient, knowing that God sendeth aduersities for our good, not our destruction. Gen. 45.5. &. 50.20 Amos. 3.6. Rom. 8.27 Againe, that in prosperitie we should celebrate and magnifie God as the author thereof, seeing it is euident that God enclineth the wils, and actions of men that they should both wish well and doe well vnto vs, Gen. 31.24. & 32.6. &. 33 4. Exod 3 21 as also he giueth such vertue to things void of life, whereby they become profitable vnto vs Luc. 12 15.

4 That we feare and reuerence God, in whose hand are all creatures, and who can arme them all against vs.

5 That our hearts be possessed with a loue of God, who ta­keth speciall care of vs. Psal. 55.23 1. Pet 5.7..

6 That we maintaine charitie and mutuall loue, seeing we are all in the same family of our father, and so linked together, as we need one anothers helpe.

7 That we neglect not such means as God hath ordained, if we haue thē in readinesse, neither that we employ thē to other vses or put our trust in them. 2 Chron. 16 12. And when means faile, that neuertheles we should put our trust in God, who can do all things by his word Mat 8.8..

8 That by Gods example who neuer departeth from the admi­nistration of the world, we learne to vse all diligence in our place and calling.

What things are opposite to the prouidence of God?

1 That abuse of Gods prouidence by them, who being pre­posterously secure neglect all maenes, saying, wherefore should I vexe my selfe with care and trouble? God will prouide and dis­pose of such things as are necessarie for me. Which men neglect the meanes appointed by God, or wickedly make the prouidence of God a colour for their sinnes.

2 That opinion of the Stoicks concerning Fate or fatall necessi­tie, which dependeth (say they) vpon the continuall knitting to­gether, and that strait coniunction and ineuitable order of causes, which they call [...], which they thus declare. In causes essen­tially ordered, when the second worketh, the first also of ne­cessitie worketh, and that neyther the first can worke with­out the second causes, neyther otherwise then according [Page 153] to the nature and disposition of the second causes. Yea, that nei­ther God, nor second causes are otherwise caried, or doe other­wise worke of their owne nature, then they do worke and are ca­ried to worke. Also, that of the Manichees impugneth Gods pro­uidence, who saide, that wicked men become wicked by fate, [...]. That of Marcion, that sinnes are committed not by mans will, but by necessitie.

3. Their errour, who imagined that God did onely make the world, and that other things were since made by the world, as hee ordained and commaunded.

Also that of certaine Philosophers, who thought that only in­corruptible things are subiect to Gods prouidence, not corrup­tible things, but only in respect of their kinds (species) which they affirme to be incorruptible and eternal. Likewise that folly of theirs, who said; The Gods care onely for great things, but neglect the small. And that of the Astrologers who said that the heauens are gouerned by God, but that all things vnder the moone are ruled by the power of the starres, their influences and constellations.

4. The blasphemie of the Libertines, who slaunderously af­firme that the sins of diuels and men, so farre forth as they are sins, are attributed to God, and yet that he doth not sinne, because hee is freed from the lawe, who notwitstanding is a Law to him­selfe.

5 That fained imagination of barefore-knowledge, and onely gene­rall prouidence.

The errour of Epicures, & almost of all the Ethnicks, who sup­posed that fortune and chance ruled the world, and gouerned men, and that all things without order and prouidence were tum­bled vp and downe, and that all effectes were produced by a ca­suall and accidentall application of the agent, or working cause to the subiect receiuing the action, euen like vnto motes in the Sun, which by chance, light one vpon another,

7. The wicked error of them, who dreame of an idle and delicate God who careth neither for his owne nor other matters: and as for a blessed life after this painfull life, they esteeme it a fable.

The fifteenth common place, Of Sinne in generall, and especially of Originall Sinne.

What is the reason of the word Sinne, and of the Latine word Peccatum.

PECCATVM a peccando. The Latine word Peccare, signifieth to sinne, and it is (as Cicero in the third Paradox defineth it) to passe and ouergoe those lines or limits within the cō ­passe whereof you ought to keepe your selfe. Of the Latines Ʋitium, & Malitia, are vsed of the euill qualities of the minde. Error & delictum, of other outward and smaller offen­ces. Flagitium, facinus, scelus, of outward, outragious and notori­ous faults. Crimen and Culpa are names of the guilte of the sinne.

Of the Hebrewes it is called [...] Chata. This word signifieth, to misse the marke you propounded to your selfe, or to wander & decline from the right, to wit, the rule of Gods Lawe.

In Greeke it is called [...] & [...], Suidas ter­meth it [...]. It is also called [...], i. an offence, a falling, an errour, namely, when we fall beyond the right line of Iustice, of [...] & [...], or of the verbe [...] that is to touch a thing rashly with the hand oft missing it. It is also called [...], debt. Mat. 6.12. and forgiue vs our debts, because of the likenesse, for by sinne a man becommeth debter vnto God to vn­dergoe punishment, and also oweth recompence to be made to his neighbour. For as debts do ciuilly binde to satisfie the pu­nishment, vnlesse they be remitted: so sin doth ciuilly binde to sa­tisfaction of punishmēt, except it be forgiuen. Likewise it is called [...] a defect. As 1. Cor. 6.7. Now therefore, there is a weakenesse (or defect) amongst you. Which word commeth of the verbe [...], which signifieth to be ouercome, to faint or yeld. Also it is called [...], wickednesse, naughtinesse, lewdnesse sinne, scelus 1 Cor. 5.8.. Also [...], transgression Rom 4.15, [...], breaking of the lawe. Heb, 1.9. [...] vnrighteousnesse, 2 Tim. 2.19 [...], vngodlinesse, which is referred to the first table, against God, [...] vnrigteousnesse, to the second against men Rom. 1.18..

What is sinne?

1. Iohn. 3.4. It is there defined ( [...]) by taking away of the contrarie to it. That is a transgression of the Lawe, or a priuation of the Lawe, to wit, of the conformitie of our actions both of soule and bodie with Gods lawe; for the word [...] containeth the value of two words, because it consisteth of the priuatiue particle ae, and [...]: or (as Ambrose briefly expressed it) Peccatum est legis diuine praeuaricatio. Sinne is a Praeuarication, or going beyond the Lawe of God.

Augustine saith thus, Peccatum est dictum, vel factum, vel con­cupitum contra Legem dei. Sinne is, whatsoeuer is said, done, or co­ueted against Gods Lawe. Wee define it thus. Sin is a rouolting, a declyning or wandring from the Law or will of God, binding the sinner to suffer eternall death.

But sometime: it is vsed Metonymically, for the whole man, being corrupted, as also for all his actions which oppose the lawe of God, also for a sinne offering and sacrifice for sinne. Exod. 29.36. And thou shalt offer a calfe for sinne (i. a sinne offering) euerie day, for attonement, & thou shalt sprinkle the Altar with the sinne, that is, with the bloud of the sacrifice for sinne. Leu. 8.15. & 2. Cor. 5.21. For he made him, who knewe no sinne, to become sinne for vs; that is, a sacrifice for sinne or a sinner, not in himselfe, but by the guilte of all our sinnes imputed vnto him, as the opposition added in that place, requireth this interpretation, That we might bee made the righteousnes of God, that is, righteous with God, and that by no inherent righteousnesse, or properly our owne, but that which be­ing in Christ, is imputed to vs.

What be the causes of sinne?

They are of two sorts: Outward and Inward. The outward are diuerse

1. Sathan by his poysoned suggestions Gen. 3.1.4..

2. Men, by their euill examples, words, and flattering Gen. 3.6. Especi­ally the fal of our first parents, as it is described in that place.

3. But by accident, the obiects wherwith our senses meete, enti­cing vs to the abuse of them, and so to sinne Gen. 3 6 1 Iohn. 2.16 2 Sam 11.1.

4. By accident also, the Lawe of God it selfe, which is holy & iust, becommeth cause of sin, by forbidding those things which please the flesh, & commanding those which displease, according to the verse,

[Page 156]
The thing forbidden we most couet,
And that's denyed we most loue it
Rom 3.20 &. 4.15. & 5.20 & 7.7.8.
.

All which are confirmed by the example of Adams first fall. Gen. 3.

5 The cherishers of Sinne, Idlenesse and Delicacie Ezech. 16.49.

But seeing nothing commeth to passe in the world, or can come to passe, without the most wise and iust prouidence of God, may not hee be called thc Author, and cause of sinne?

God forbid: for hee hateth, forbiddeth and punisheth it, as a thing most disagreeing with his greatest goodnes. According as Iohn saith in his first Epistle 2.16. Concupiscence (by which name he vnderstandeth all sinnes) is not of the father, but of the world. And Iames. 1.14.15. Euerie man is tempted whilest he is drawne away and enticed by his owne concupiscence. Then concupiscence after it hath conceiued, bringeth forth sinne. And Ecclesiastes. 7.30. This I know that God made man righteous, but they haue sought to themselues many inuentions. Although he suffereth sinne in his certaine counsell, as we haue said in the Place of Gods prouidence.

What is the inward cause of sinne?

This likewise is of diuers kindes. 1. The corruption of our nature, which also is called vsually by the Apostles, concupiscence. Ephes. 2.3. Wee haue had our conuersation in the lusts of our flesh, in doing the will of our flesh, and our owne thoughts.

2. The consent of the will. Mat. 5.28. Hee that looketh on a woman to lust after her, hath alreadie committed adulterie with her in his heart.

3. Ignorance, by which the will is oft deceiued, of which also the Apostle speaketh. 1. Tim. 1.13. I thank Christ, who hath set me in the Ministery, who before was a persecuter and a blasphemer and an oppressor, but be had mercie on me, for I did it ignorantly through vn­beliefe.

4. Weaknesse of minde and feeblenesse of faith, whereby it commeth to passe, that wee cannot alwaies resist the temptations of Sathan and the flesh, but though we see that which is better and approue it, yet in the meane while, being ouercome, we fol­lowe the worse, as it came to passe in Peter Mat. v 6.69. &. the verses following., when hee denyed Christ, and to Dauid, when he committed adulterie 2. Sam. 11.2.4..5..

5. The wilfull and set malice of man, of which Ieremie speaketh, [Page 157] The heart of man is euill and vnsearchable, who can knowe it? Ierem. 17.9. Such was the sinne of the diuell. 1. Iohn. 3.8. Hee that com­mitteth sinne is of the Diuell, for the Diuell sinneth from the begin­ning. In which place, to commit sinne, signifieth not simply to sin, but of purposed malice to endeauour to sinne, and to be led with a desire of sinning. As Iudas the traitor, who heareth that said to him; That thou doest, doe quickly. In such maner the faithfull com­mit not sinne. 1. Iohn. 3.9. VVhosoeuer is borne of God sinneth not, or committeth not sinne, that is, doth not favour sinne, otherwise, If we say we haue no sinne, wee deceiue our selues, and the trueth is not in vs. 1. Iohn. 1.8.

6. A habit or custome of sinning, is not the least cause of sinne; as, Ephes. 2.2. Yee walked in your sinnes, according to the course of this world.

7. Sinne it selfe is the cause of sinne, according to that. Iohn. 8.34. He that committeth sinne, is the seruant of sinne.

How many waies commeth it to passe, that one sinne is cause of another sinne?

Fiue waies.

1. When as one sinne being committed, the grace of the holie Ghost is lost, which being lost, man cannot choose but fall into other sinnes.

2. When God punishing sinne with sinne, deliuereth him that hath sinned, into the hand of Sathan, who worketh further in him effectually Rom 1.26 Ephes. 2.2 2 Thess. 2.11.22..

3. In as much as it is easie falling from one sinne into the like: for by the acts of things, are caused and wrought dispositions, and habits inciting a man to the like actions. So prodigality is cause of theft, drunkennesse of lust, and one sinne draweth on ano­ther.

4. Because one sinne cannot be committed without many o­ther sinnes. In which sense the Apostle saith. 1. Tim. 6.10. That couetousnesse is the roote of all euill. And Iames, 2 10. Hee that offen­deth in one is guiltie of all. Ephes. 5.18. Bee not drunken with wine, wherein is ryot.

5. In regard of the end. Because often one sin is committed be­cause of another, as Iudas, for the loue of money betraied Christ Iohn. 12 6 Mat. 26.14 15.15..

Is sinne any Positiue and Priuatiue thing?

Sinne is not a thing positiue, that is, which hath a beeing, and is created of God, neither is it simply nothing and a meere priua­tion, as death is the priuation of life, and darknesse of light: but it is a defect and destroying of a thing positiue, namely, of the di­uine worke and order, in a subiect, who suffereth the punish­ment of his deprauation and reuolting from God. And Paule calleth it, a defect or priuation, when he saith; All are depriued of the glorie of God. Rom. 3.23. Although in sinne there be, indeede, inward and outward motions, which are things positiue, but such as haue in them errour and confusion: as in Cains murder of his brother, the motion or lifting vp of his hands is a positiue thing Gen. 4.8.. But sinne it selfe is a reuolting from the Law of God, a wandring and straying from the will of god, a disorder and confusion of gods order. In this sense Thomas saith, that sinne is not a meere priuation, that is, onely an absence of a good thing, but a certaine corrupt habit, or an act voide of all due order, that is a renting a­sunder, and a troubling of that order, whereby all our strength and inclinations ought to haue beene ruled.

Ʋ Ʋhat is the subiect of sinne?

The reasonable creature, because it is only incident to such, (be­cause this creature onely vnderstandeth the Law, & will of God, and his actions are by election and choise of the thing to be done) but to bruite beasts this cannot befall.

How many parts of sinne are there?

Two, the materiall, and the formall part of Sinne, or the euill of the fault, and the euill of the guilt.

The first, which is malum culpae, and is the materiall part of sin, is, a disorder, or transgressing of Lawe, a defect, a corruption, an in­clination or action opposing the Lawe of God, which disease cleaueth vnto vs of it selfe: but the guilt or formall part of sinne, is a binding vnto temporarie and eternall punishment, according to the order of Gods will and Iustice Rom. 5.12. Ephe. 2.4.

A remedie of this, is the obedience or righteousnesse of Christ imputed vnto vs by faith. The other is remedied, both by the hea­uenly power and vertue, which springeth from Christs resurrecti­on, which wee call Regeneration, commonly Inherent righteous­nesse; and also that most perfect sanctification of mans nature in Christ.

What is the fruit of sinne?

Death, and that of three sorts. 1. The first, a spirituall death of the soule, by which it commeth to passe, that the wicked beeing depriued of the presence of the holie Ghost (which is the soule of the soule) can doe none of those things, which are of God, and so being dead vnto God, do liue vnto Sathan.

2. The second of the bodie, by which death also, are signified the miseries which bring vs to this death.

3. Euerlasting death of bodie and soule, vnlesse in this life we turne vnto Christ. These things are confirmed by testimonies. Gen. 2.17. Thou shalt die the death. Rom. 1.18. The wrath of God is re­uealed from heauen vpon all vngodlinesse. Rom. 6.23. The wage of sinne is death. Iames, 1.5. Sinne when it is accomplished, bringeth forth death.

Whence are we to value and esteeme the grieuousnesse of sinne?

1. By the greatnesse of the disloyalty against Gods Maiestie.

2. By the punishment which followed Adams fall, the calami­ties and sorrowes which ensued, as sicknesse, warre, famine, pesti­lence, and other priuate or publike euils, wherewith wee are at this day cumbred, and inwrapped.

3. By the value of that price wherewith wee were redeemed from sinne, namely, by the death of the sonne of God, whom it behoued to become a sacrifice, to make attonement & satisfie the iustice of God.

4. By the horrors of conscience, wherby mens harts are tormen­ted with the feeling of Gods anger.

5. By temporall death.

6. By the threatnings of eternall punishment, which God se­riously threatneth to those that be not conuerted.

How many kinds then are there of sinne?

Two kinds, to wit: The first fal of certain Angels & our first parēts.

2. That corruption and deprauation of mens nature, before it be­ing good, and which followed vpon mans fall.

VVhat a fall was Adams fall, which kindled the horrible vengeance of God against all mankinde?

It was a voluntarie transgression of the Gen. 2.17 first commandement or law, and of the order appointed by God, proceeding from the sug­gestion and instigation of the Diuell Gen. 3.4..

VVhence came it to passe, that man wittingly and willingly, suffered himselfe to be driuen to such a horrible fall?

Not by intemperance in appetite, seeing hee abounded on all sides, with whatsoeuer delicates could be desired; but by Infide­litie, whereby, first calling into question the truth of God, then contemning it, he turned to embrace a lye. From whence issued, Ingratitude, Ambition, Pride; to which was annexed contumelie and stubbornesse against God; seeing that Adam beeing not con­tent with his own estate did vnworthilie despise so great liberality of God, and sought to become equall to God, whereby, also he subscribed & consented to those calūniations of Sathan, by which he accused God of lying, enuie, and malice, and hee gaue more credite to Sathan, who in lying, promised him great benefits by sinne, then to God himselfe, who threatned him destruction. And to conclude, he broke the commandement of God his Creator, his King and Lord, and shooke off his gouernment, lewdly, wil­fully, and obstinately. By which meanes it came to passe, that he, reuolting from God, by a cursed Apostasie, fled into the campe of the Diuell, the most cursed enemie of God, and became the Diuels bond-slaue.

What is that corruption or deprauing of mans nature (which before was good, and to which Adam was created) ensuing that Trans­gression?

It is a depriuation of the heauenly image (to which Adam was created) that is, of wisdome, vertue, holinesse, trueth, righteous­nesse, wherewith he was before in his creation adorned, and a succeding of Sathans image in the place hereof, namely of blind­nesse, impotencie, vncleannesse, vanitie, and vnrighteousnesse, so that since that came to passe, man can doe nothing but sinne Rom. 6.16 17. &. 7.23..

How manie sorts are there of this corruption?

Two▪ Originall and Actuall.

The first is the parent, the last the miserable issue of the first: The first a loathsome pudle and filthy Camarina, the second a most grieuous plague: the first is called Original, or that which is borne and propagated together with vs Ehes. 2.3 Psal. 51.7.. The second is called [Page 161] actuall sinne, or the same which our selues haue brought vpon vs, and committed our selues. These two, notwithstanding, are, species subalternatae inter se, Kindes subordinate one to another, rather then opposing one another. For the one of them is, as it were, a cause and roote whence the other as a fruite & effect proceedeth, which distinction of them is gathered out of Rom. 5.14.

What vnderstand you by the name of Originall Sin?

It is that blemish and staine which is deriued from the first pa­rent of all men according to the flesh vnto all his posteritie des­cended of him.

But what is deriued from Adam to his posteritie?

Both the formall and the materiall part also of sinne, that is as the Apostle teacheth, manifestly, Rom. 5. from the xii. verse to the end of the chapter, not onely a depriuing of original righteousnesse, & a corruption of mās whole nature, but also a guilt and obliging of them to eternall punishment, in which Adam entangled himself & all his posteritie, that is; The verie disobedience of Adam, inso­much as it is imputed to vs all, and hath therefore spred it selfe v­pon al men though not by act, yet by guilt & imputation. As Rom. 5.12. We are all pronounced to haue sinned in Adam as in the roote, or a masse, whereout all mankinde was framed, we all be­ing at that time in his loynes. And verse 16. and 18. By one mans fall the guilt came vpon all to condemnation. And vers. 19 By one mans disobedience all are made vniust, that is, guilty of gods anger and eternall death.

Seeing Leuie is said to pay Tithes in Abraham, because hee was in the loynes of Abraham. Heb. 7.9. Why also is not Christ said to haue sinned in Adam?

Because hee was not borne in ordinarie manner of the seede of man, but conceiued of the Holy Ghost; therefore he became free and exempted from Originall sinne, and from the guilt ther­of, as also he did not pay tithes in Abrahams loynes, but was re­presented in Melchisedecks person, as being an eternall Priest, not giuing but receiuing tithes.

Ʋ Ʋhat is the cause that sinne is deriued and propagated from the father to the children?

The cause is the Law which God hath iustly made, that man should be borne in such estate, if man sinned: euen as of a leprous father is borne a leprous sonne, of a base father a base sonne, of a poysonous serpent a serpent.

But is it righteous that the whole ofspring should be parta­kers of the punishment deserued by one?

It is most iust with God: Yea amongst all nation it is receiued, that what the heade doth, in respect it is heade, that is imputed to the whole bodie worthilie, and children are spoyled of all their fathers goods because of their fathers rebellion. For as the Lord of a Fee iustly taketh away from his vngratefull vassall and his po­steritie, the fee, which before was graunted to him vpon certaine conditions: so it is a deede of Gods Iustice, in that he taketh from Adam and all his posteritie, those good things which before were giuen to mankinde in their first parent.

Moreouer, that which Christ hath done as heade of the Church and of all the elect, is imputed to the Church, and we are saide, in Christ to haue kept the Lawe, to haue beene deade, buried and raised againe, and to sit in the heauens. Ephe. 2.6. and in many o­ther places. Therefore that which Adam hath sinned, as head of mankinde, that is rightly imputed to vs, because whatsoeuer was done by him, was supposed to bee done by all men and euery par­ticular man, and he represented his whole stock. Therefore also did hee lose that which was committed to his keeping for his whole stock.

But by what meanes is this guilt and this blemish and cor­ruption conueied to his posteritie?

The guilt by imputation, as hath beene said: but the corrupti­on not by example onely or imitation, or onely by ill custome, but by propagation and generation. Because Gen. 5.3. Adam is saide to haue begot Seth after his owne image, that is a sinner Rom. 15.12. Iob 14.4. & 15.14..

Againe, because little infants doe not sinne by example, but are conceiued and borne in sinne Psal. 51.7.. And the Apostle saith Ephes. 2.3. That wee are all, by nature, the children of wrath, by nature, not by Imitation. But let vs remember that saying. We ought rather seeke what way to escape from that euill, then search how it came vpon vs, [Page 163] as wee must not so much enquire how a fire beganne, but how it may bee quenched.

But why are children, borne of Godly parents, not sanctified by their puritie, as well as they drawe corrup­tion from them?

Because they descende from them not by spiritual, but by car­nal generation, for their posteritie is borne of them, not by grace, but by nature. For the guilt and corruption commeth from na­ture, but iustification, which is opposed to the guilt & San­ctification which opposeth corruption is from supernatural grace, Ioh. 1.13. The sonnes of God are not of bloud but of God. And chap. 3.3. Except a man bee borne againe &c.

To whom is originall Sinne deriued?

To all whosoeuer descend of Adam, the infants, as yet in the mothers wombe not excepted Psal. 51.7. For although they haue not yet brought forth the fruites of iniquitie, yet their nature is a cer­taine seede of sinne, and therefore hatefull and abhomin [...]ble to God. Rom. 5.14. Death is come vpon all, for so much as al haue sinned. But infants haue not sinned actually, therefore they haue sinned Originally.

Is none amongest all mankinde excepted?

Onely Christ, who though hee descended from Adam by a continued line and race Luc. 3.23. Yet not in a naturall manner, as other men, and by meanes of mans seede, but by the onely power of the holy Ghost hee was conceiued of the virgine Marie, and san­ctified from his first conception that hee might bee without sinne Mat. 1.18. Luc. 1.35..

Yet the children of the faithfull are holy. 1. Cor. 7.14. If the roote bee holy, the branches also are holy. Rom. 11.16.

They are holy in regard of their societie with the Church, which we professe in the Creede, to bee the communion of Saints. Neither is forgiuenesse of sinnes and righteousnesse tied to propagation; but to the grace and mercie of God, or Gods most free e­lection.

Secondly, they are holy, because they are comprehended in Gods couenant, of which it is saide, I will be thy God, and of thy seede after thee. Gen. 17.7.

Is Originall sinne, the sinne of another, or is it euery mans proper sinne?

It is another mans sinne, because being committed by Adam, it is deriued to vs from the same author, and yet is not lesse proper to any one of vs then it was to Adam.

First because Adam sinned not as a priuate man but as head of all mankind.

2. Because as mans nature communicated by him, becomes euery mans owne nature, so also his sin communicated by propagati­on, and death, vvhich entred by sin, becomes euery mans ovvne sinne.

3. Because the opposition betwixt the obedience of Christ, & the disobedience of Adam, requireth it to be so Rom. 5.18.19. As therefore the obedience of Christ is so communicated to his members, that euery faithfull person may call it his owne, so the vnrighteousnes of Adam is so made common to all men, that euery man is puni­shed for his owne fault.

May the sinnes of other parents be said to be conueyed into their children, as the sinne of Adam is said to be?

The case differeth, because that first sinne was not so much per­sonall and proper to Adam, as natural, that is, common to al mens nature, which originally and naturally was in his Loynes, & ther­fore truely originall. But other sinnes of Adam and of other men were truely personall. Of which Ezech. 18.20. The sonne shall not beare the iniquitie of the father, but the soule that sinneth shall die.

Yet it shall be no absurditie, if wee say that the sinnes of our next parents and auncestors are communicated to their children by corrupt seed, their bodie being first stained with sinne, and af­ter the soule being infected by the bodie, whence is is said, Exod. 20.5. I will visite the iniquitie of the fathers vpon the children. But, that children are not alwaies borne like to their wicked parents, it proceedeth from the speciall grace of God.

Is Originall sinne a Substance, or an Accident?

It is no substance, for then it should be either a soule or a bodie: but the bodie and soule in respect of the substance, are the good creatures of God, which are also, as yet, created by God, where­fore they are not sinne. Neither is it a substantiall propertie [Page 165] or any thing substantiall in man: but it is an outward and acci­dentall qualitie, which notwithstanding is called natural, not that it hath proceeded from nature (insomuch as it is created) but be­cause it seizeth vpon men, and possesseth them as by right of inhe­ritance, and cleaueth to the nature of man, his strength and natu­rall faculties, and is naturally bred in man. Ephes. 2.3. By nature wee are the sonnes of wrath. Rom, 7.17.20.21. The Sinne that dwel­leth in me, the euil which is present with mee, saith the Apostle.

Is it an accident which may be separated from man?

Augustines words may serue for answere hereunto; Lib. 1. de Concupiscen­tia. c. 25. Originall sin is remitted, not so as it is no longer originall sinne, but so that now it is not imputed: the guilt thereof is past and gone, the actuall being of it, remaineth, therefore also doth death it selfe remaine.

What is the subiect of Originall sinne?

The whole man both in bodie and soule, from head to foote, with all his powers and faculties of bodie and soule, as well the higher as lower, as vnderstanding, will, sense. Whereupon the Apostle Ephes. 4.17.18. affirmeth the minde is addicted to vani­tie, the thought to blindnesse, and the heart to wickednesse. Rom. 8.7. The wisdome of the flesh is enmitie against God. The same thing is manifest by our renewing, which the Apostle attributeth to spi­rit, soule and bodie Rom. 12.1. Ephes. 4.33. 1 Thessa. 5.23..

How many parts are there of this corruption?

Two. A defect and concupiscence, or a peruerse and inordinate inclination to euill. The defect is a wanting of Originall righte­ousnesse; as there are in the minde of man, blindnesse and igno­rance of heauenly things, in the will and heart, a turning away from God, or a depriuation of the loue of God and men Rom. 3.23.. 1. Cor. 2.14. The naturall man perceiueth not the things of Gods spirit.

Concupiscence is not a naturall desire of meat, drinke, genera­tion, and delight in the senses▪ neither motions of the heart, such as affections are, neither onely a disorder of appetites and desires, but it is a readie inclination of all our strength, to doe those things which are forbidde [...] in the lawe of God, of which nature is darknesse of our vnderstanding, doubting in our mindes, of God and of his prouidence, in our will and heart contumacie and stub­bornnesse against God.

Because Paule saith Rom. 7.18. I know that in me, that is in my flesh there dwelleth no good: and vers. 23. I see another Lawe in my members, resisting the Lawe of my minde, doth it ther­fore follow hence, that the highter part of the soule is not the subiect of concupiscence, but onely the sensitiue part?

No, for he doth not oppose flesh and members, to the minde, that is reason, such as it is, without the light of the holy Ghost, but he opposeth the flesh to the spirit, that is, to spirituall gifts or re­generation, in as much as it is begunne in man by the Holie Ghost.

But are that priuation of Originall righteousnesse, and concupiscence sinnes?

They are. 1. Because that priuation is transgression of the law.

2. Because it is a sin not to be such a one as God commands thee to be. But concupiscence it selfe also is a sinne, because Deut. 10.16. we are commanded to circumcise the foreskins of our hearts, and in the law it is said; Thou shalt not couet. Exod. 20.17.

3. Because, Rom. 7.7. the Apostle teacheth that concupiscence remaineth, euen in the regenerate, which constantly hee calleth a sinne, against which we must without ceasing, fight, and he plain­ly affirmeth, that it disagreeth with Gods Law, I had not knowne (saith hee) that concupiscence is sinne, except the Lawe had said; Thou shalt not couet. Whosoeuer looketh vpon a woman to lust after her, hath already committed adultery with her in his heart. Mat. 5.28. And 1. Iohn. 2.16. The concupiscence of the flesh is not of the father. And the Apostle calleth euen that euil, which he willeth not; that is to which hee yeeldeth not consent. Rom. 7.19. I do not that good I would, but that euill which I would not. Lib. 3. contra Iul. Therefore Augustine ascribeth three things to concupiscence, that it is sinne, and the cause of sinne, & the punishment of sinne.

What is Originall sinne therefore?

Anselmus thus describeth Originall sinne. It is a wanting of ori­ginall righteousnesse which ought to be in man. We describe it in this maner. It is not onely a priuation of Originall righteousnes, but both a deprauing and corruption of mans nature spread vpon al parts of the soule, propagated from Adam to his posteritie: and it is a guiltinesse, wherby euen the newe borne infants are also corrupt by Adams fall, and are therefore guiltie of Gods an­ger [Page 167] and eternall death, vntil pardon be granted, and except the benefit of Christ help Ioh. 1.29.: and besides these, it comprehendeth those workes which the corruption of our nature bringeth forth in vs, which the Scripture calleth, The workes of the flesh Gal. 5.19.

By what names is this sinne called in the Scriptures?

The sinne that dwelleth in a man, because it remaineth continu­ally in the flesh vntill death: but in them who are not regenerate it raigneth, in the regenerate it only dwelleth and not raigneth Rom. 7.17.20. Malum adiacens, The sinne which easilie cleaueth to vs, and com­passeth vs round about, occupying all our strength Heb, 12.1.; The sense and vnderstanding of the flesh Rom. 8.6.. Also it is absolutely and simply called Sinne Rom 7, 8.. Because it is the source and fountaine of all sinnes. The bodie of sinne Rom. 6.6.. because in it are gathered together all sins which breake forth when occasion is giuen. The Lawe of the [...]mbers. i. because all the members of soule and bodie, Rom. 13.4. that is all the parts & powers of man, obey it as a Law. Flesh; Gen. 6, 3. concupiscence, &c. (to which is opposed the Spirit, which signifyeth the grace of regene­ration Gal. 16.17) The heart of man Gen, 8, 21. Also old Adam Rom, 6, 6..

How doth Originall sinne differ from actuall sinne?

As the tree differeth from the fruite, or the roote from the bran­ches, Originall sinne is like a tree and a roote, out of which, euill fruites and boughes do spring, namely, actuall sins, not only out­ward, but also inward. Out of the heart proceede euill thoughts (saith Christ. Mat. 15.19. Gal. 5.19.) In that place are recited the workes and fruites of the flesh, that is, of originall sinne.

Moreouer in actuall sinne, the matter of the sinne, remaineth not, for when a man hath either committed adulterie or spoken blaspheamie, those actions straight cease to be, when the thing is done, notwithstanding the offence to God, and the guilt remaine still. But in originall sin, the matter therof passeth not away: for wee finde in experience that the corruption of nature sticketh by vs: seeing still we run into sinne, and are vntoward to heauenly things both in body and soule,

What is the end or wage of Originall sin?

Eternall damnation, together with all the mischiefes incident to this life Gen, 2, 17 & 3, 19,,

What is the effect thereof?

It deceiueth, it worketh all concupiscence, it killeth Rom. 5, 12 17,.

What vse is there of this Doctrine concerning Originall sinne?

A threefold vse. 1. That wee may acknowledge our vnclean­nesse, and that laying away all arrogancie wee may betake our selues and flie to Christ our Sauiour.

2. That in what manner we vnderstand that the vnrighteous­nesse of Adam is imputed to vs, in the same maner we may bee­leeue that wee by the righteousnesse of Christ, are accounted tru­ly and perfectly iust before GOD, as the Apostle teacheth. Rom. 5.15.

3. That because our birth and generation was and is, full of vice, wee may know we haue neede of a regeneration according to that. Ioh. 3.5. Except a man be borne againe, he cannot enter into the kingdome of Heauen.

How is this Doctrine opposed?

By sundry errors. 1. Of the Pelagians, who denie that Origi­nall sinne is deriued by propagation to posteritie, but say it is con­ueyed only by imitation and example. They also affirme, that death is the condition of mans nature, although Adam had not fallen. Also that Adams sinne hurt no man but himselfe onely. Al­so they say that infants when they are borne doe not bring with them a prauitie of nature resisting the law of God, contrarie to Pauls assertion Rom. 5:12.

2. By the Monkes who denie that Originall sinne is a sin wor­thy of death, but either a guiltinesse onely of another mans faults, or onely a fewell and matter to feede sinne, contrarie to Pauls speach. Ephes. 2.3. where he saith; Ʋ Ʋe are the children of wrath. Also they determine that it is onely in the bodie, in the senses and inferiour faculties, but not in the minde and will. Also that by Baptisme not only the guilte, but the euill and prauitie of concu­piscence is taken away: that concupiscence is not a sinne, but a natuall appetite or desire, & that it is onely in the sensual appetite, & giuen vnto man, that by striuing with it, he may more & more be sharpened to follow vertue, and may binde God to himselfe by his greater desert. Also they say, that infants damned for Original sin only, haue not poena sensus, no punishment of feeling, in their bodies, but only poena damni, or punishment by losse of the sight and enioying of God: although it be credible, that those are more gently to bee punished, in whom originall sinne hath not yet [Page 169] broke forth into workes. Also that Marie the mother of our Lord was conceiued & borne without originall sin, which iudg­ment also they hold of Iohn Baptist: therefore that Christ died not for Marie and Iohn Baptist, because he died for originall sinne onely, which they wanted: yet Mary reioyced in God her Saui­our: and Iohn confesseth, that he is not worthie to beare the shoes of Christ.

3 Of those who say the corruption onely of nature is im­puted to vs, not the guilt also of Adam: and contrarily of those who say the guilt and not the corruption is to be vnderstood by the name of originall sinne.

4 Of those Papists who hold that onely actuall sinnes are for­bidden by the law, and that therefore a man may satisfie the Lawe.

5 Of the adherents of Flauius Illiricus, who teach that it is not an accident, but the verie nature of man, and the substance thereof corrupted, contrarie to that saying of Paule, Rom. 7.21. Sinne is present with me, [...], and contrarie to those testimo­nies which teach that God is author of mans nature euen since his fall: and also against those places whereby wee learne that Christ tooke our humane nature and substance, and redeemed man, but not sinne.

6 Of the Philosophers, who call that only sinne which resisteth reason, whereas reason it selfe can doe nothing but erre, vntill it be enlightened by the light of God.

7 Of the Libertines, who define and restraine sin to be only that wherein a man thinketh himselfe to sinne.

8 The blasphemie of the Manichees, who say that sinnes pro­ceed of God.

❧ The sixteenth Place. of Actuall sinne.

VVhat is actuall sinne?

IT is a fruit of Originall sinne, when the lawe of God is actually violated, to wit, euery action, affection, speech or omission disa­agreeing with Gods will, whereby a man becomes guiltie anew, and is guiltie of Gods anger and eternall death: Of which Iames speaketh. 1.15. Concupiscence after it hath conceiued bringeth forth sinne, and sinne finished, bringeth forth death, whereby Concupiscence, he vnderstandeth the roote, that is, Ori­ginall sinne, by sinne finished, actuall sinne, that is a fruit of the same nature and qualitie.

How is it deuided?

Into two parts. 1. As it is considered in it selfe without a­nie relation, for of the sinnes produced and arising from Origi­nall sinne, some are onely inward, namely, doubtings of God, the inflaming and kindling of euill affections, euill thoughtes, wicked wils, whether those willes be informes, without forme, or full and resolute, as the Schoole-men speake. Other are externall, which shew and manifest themselues by their outward workes, and vse in their committing some outward helpe and seruice of the bodie.

2 As it is considered before or after the Doctrine of the Gospell was deliuered concerning Christ, Iustification and Re­generation.

Of how many kindes is sinne considered in it selfe before or without the doctrine of Christ.

Of two kindes. Of omission and Commission Iacob. 4.17. The first is when wee doe not euill, but omit that good which God [Page 171] commaunds vs to doe. The second, when we commit that euill which he forbids vs to doe. The first proceedeth from thence, for that wee are vnfitt for good things, the latter from this ground, because we are prone to all euill.

2 In respect also of the obiect, some sinne is said to be com­mitted against God, some against our neighbour.

3 In respect of the law, some sinne is dead, some liuing. The dead sinne: is, which though it be in vs, yet is not acknowled­ged for sinne, neyther doth it so rage as it vseth after the know­ledge of the lawe. Rom. 7.9 The liuing sinne is that which is acknow­ledged to be such, and outrageth in vs after the knowledge of the law.

4 In respect of the inward beginning or originall of sinne, some sinne is of infirmitie, which through our weaknesse stealeth vpon vs against our wils and conceits, as sodaine anger, vaine thoughts, desire of things vnlawfull. Another sinne is of ignorance, of which it is spoken, Psal. 19.13. Leuit. 5.27. And Christ sayeth. Luc. 23.34. Father forgiue them, for they know not what they doe. Another sinne is of Malice, which is of two sortes, one directly opposing grace, is blasphemie against the holy Ghost, (of which we will speake in proper place,) the other not directly resisting grace and the holy Ghost, such are the particular fals against the precepts of the ten commaundements, as Idolatry, adultery, &c. In respect of the complement of Christs redemption, those sinnes are called past, which were done in all that time before he suffe­red, and present committed since, the manifestation of the Gospell, by which through the bloud of Christ, free pardon of all sinnes both past and present is offered to mankind. Rom. 3.24.

How is sinne deuided being considered after the Doctrine de­liuered by Christ?

Three waies. The first, wherby one sinne is called, the sinne which reigneth, or the sin which sinneth, another kind of sin which reigneth not, or sinneth not. The sin reigning, is when a man not regenerate ser­ueth, & as it were looseth the bridle, to sinne, and with whole hart and determinate purpose is caried and rusheth forward to sinne. This also is called voluntarie, because it is done of set pur­pose and entent, wittingly, with the whole will, and against [Page 172] the conscience, to which sinne he is said to liue, whosoeuer is in the flesh, and is said also to be dead in his sinnes Eph. 2.5. Col. 2.13. who is entan­gled more in his sinnes, is drowned and dead in them.

The Sinne which raigneth n [...]t, is when a man regenerate, being drawne backe and reclaymed by Gods spirit is not caried with all his force to sinne, and it is called Inuoluntarium, that which is not with the will, because the godly doe wrestle against it. Rom. 7.19 That euill which I would not, that I doe. To which also they Rom. 6.2. are said to be dead, in which the vigor and power of sinne (which by a borrowed speech is called the life of sinne) is extinguished by the power of Christ, with whom they are vnited and incoporated by faith: and contrarily they are said to liue to God, or to righ­teousnes, or to Christ, who labour to attaine innocency and righ­teousnes Rom. 6.10.11. 1. pet. 2, 24..

Whence is their diuision taken?

From the Epistle to the Romans. 6.12. Let not sinne raigne in your mortall bodie, that you should obey sinne in the lusts of the bodie.

And Ʋerse. 14. Let not sinne raigne ouer you, for you are not vn­der the law, but vnder grace▪ and out of 1. Iohn. 3, 6. Whosoeuer remaineth in him sinneth not: Whosoeuer sinneth hath not seene him, nor knowen him, and vers. 9. Whosoeuer is borne of God committeth not sinne, because his seed remaineth in him. And yet notwithstan­ding in the same Epistle, cap. 1.8. If we say that we haue no sinne, we deceiue our selues, and the truth is not in vs.

VVhat is the second diuision?

Sinne eyther Mortall or Ʋeniall.

Ʋ Ʋhat doe the Papists say eyther of these to be?

They say that Mortall sinne is the works of the flesh reigning. But Veniall sinne (say they) is the concupiscence or desire of the flesh which doth not long tarie in the heart. And therefore they scarce acknowledge originall sinne to be a sinne, which they will haue to be washed away with light sprinkling of water, ex opere operato, as they say, by the worke wrought.

Is this diuision to be receiued.

Not simply. 1. Because euerie sinne whether great or little, ma­keth a man guiltie of eternall death.

Rom. 5.14 & 6.13.2 Because Concupiscence it selfe is by the nature thereof a sinne, for it is against the law of God, Thou shalt not couet. Exod. 20, 17. [Page 173] And Gen. 6.5. & 8.21. Euerie thought of mans heart from his child­hood is onely euill.

3 Because Iames. 2.10. saith. Whosoeuer shall keepe all the law, and shall offend in one, is become guiltie of all: Namely, because though he hath not broken totum legis, the whole entire law in euerie part, yet he hath broken totam legem, the whole lawe, and the effect thereof, by violating the Maiestie of the Lawgiuer.

4 This is also manifest both by the consideration of the na­ture of God, and also of the nature of sinne; for no man can vio­late the infinite Maiesty of God venially; but he shall be guiltie of infinite punishment, and that infinite puritie of God cannot en­dure so much as the least spot or stayne in a sinner. Therefore he is deceiued who thinketh there is any sinne before God. Which draweth not with it the weight of his eternall anger.

Are therefore all sinnes equall?

Thus farre they are equall, that euen the least thought of the least sinne doth a thousand times deserue eternall death, accor­ding to that saying, Gal. 3.10. Cursed is euerie one that abideth not in all things which are written in the booke of the law, that he may doe them. And Rom. 6.23. The wages of sinne is death. Yet not­withstanding in comparison of one with another, some sinnes are more grieuous then other, as they goe astray more or lesse from the ordinances of God, and as the obiects varie: as, it is a more grieuous sinne whereby a man offendeth against God im­mediately, then against man, and it is a greater sinne whereby we sinne against our parents, then that whereby we sinne against o­thers. On the contrarie he sinneth lesse that stealeth, being compelled by hunger, then he who prouoked by lust commit­teth adulterie with his neighbours wife. Prouerb. 6.20..

Also sinnes differ in degrees, as, to be angrie, or to couet an other mans wife is a sinne, but it is a greater sinne to kill, or to commit adulterie Mat. 5.21.22, 27 28.. Also they differ according to the varietie of circumstances and causes Mat. 11.22 24.. Moreouer the law it selfe distiguish­eth the workes of the first and second table Exod. 34.1. And Christ saith to Pilate. Iohn. 19.11 He that deliuered me vnto thee hath the grea­ter sinne, therefore also are they not to be punished with equall punishments.

How farre therefore may that diuision be admitted?

Not in respect of the qualitie of the sinne, but in respect of the persons which sinne, insomuch as they eyther beleeue or not be­leeue. For that is mortall sinne, which maketh all who beleeue not, guiltie of eternall death: And such are the sinnes of all men vn­till they beleeue, that is, vntill by faith they receiue remission of sinnes.

But veniall sinne, is not that which doth deserue pardon, but that which freely is forgiuen & pardoned for Christs sake, to them which beleeue, & such is the sin of all who truly beleeue. For that which of it selfe, and in it owne nature is mortall, becommeth ve­niall in the beleeuers by the grace and mercie of God, whilest it is pardoned and forgiuen them, according to that, Rom. 8.1. There is no condemnation to them which are in Christ Iesus, for, they come not into iudgement, but haue passed from death to life. Iohn. 5.24. In a word, to the elect all their sinnes, euen the greatest are veni­all and pardonable through Christ Ioh, 5.16., but to the reprobate no sin there is which is not mortall Rom. 6, 23.

What is the third diuision?

Some sinne is said to be Pardonable, some Vnpardonable.

What sinne is Pardonable?

Euerie sinne which is committed against the Father and the Sonne Mat. 12.31,, that is euerie transgression of Gods law which is repen­ted of; which is remitted of God, if the transgressor cease to sinne, and flie to Christ the Mediator, otherwise not, therefore it is cal­led Pardonable, from the euent, not because of the nature thereof.

How doth remissible or pardonable sin differ from veniall sin?

Remissible or Pardonable is that which may be forgiuen to al that beleeue. Veniall, is that which is actually remitted to the beleeuer.

What things do oppose this doctrine?

1 That distinction of the Papists of sinne into mortall and ve­niall, which is vnproper, except in the diuers respects of the elect and reprobate.

2 That Paradoxe of the Stoicks, who did therefore make all sinnes to be equall, because sinne is that thing whatsoeuer is not lawfull. We grant indeed, the vnlawfulnesse to be alike in all kindes of sinne.

❧ The seuenteenth Place. of sinne against the holy Ghost.

VVhat is the sinne which cannot be pardoned?

IT is a kind of sinne so deadly, that eternall death ensueth it without any hope of pardon, or forgiuenesse, or, it is the sinne which is not repented of.

How is it called?

It is called the Sinne against the holy Ghost, blasphemy of the holy Ghost, that is against the holy Ghost Mat 12, 13, and [...]. The sinne which is vnto death 1 Iohn, 5, 18.

But what is this sinne?

That we may the better vnderstand it, testimonies of Scripture are to be gathered, by which we may vnderstand both what it is, and what it is not. First therefore commeth to our hands that say­ing. 1. Ioh. 5.17. All vnrighteousnesse is sinne but not vnto death. Ʋ Ʋho so knoweth that his brother sinneth a sinne which is not vnto death, let him aske and life shall be giuen him which sinneth not vnto death, there is a sinne vnto death I say not that thou shouldest pray for it. Heere sinne vnto death, is distinguished from [...] vnrighte­ousnesse, which is the transgression of the whole law. Hence therefore I gather that the sinne against the holy Ghost is not any transgression of the morall law, neyther vniuersall nor particular, eyther of ignorance or infirmitie, or of malice committed a­gainst the law.

2. That place of Mathew is to be remembred. Mat. 12.31. Whosoeuer speaketh against the son of man it shal be forgiuen him: and of Paule. 1. Tim. 13. He confesseth that he was a blasphemer of Christ, a persecutor, a violent man, but yet notwithstanding that hee obtained mercie, because he did it of ignorance through vnbeleefe. From whence I gather that blasphemie & persecuting of Christ & of his gospell, which proceedeth of ignorāce, is not a sin against the holy Ghost.

3 Hence commeth to our consideration Peters deniall of his ma­ster, who denied Christ, and that when his owne conscience cried [Page 176] against it, and with an execration Mat. 26.69. but this was done through the horrour of the danger at hand, neither did his iudgement con­sent with his tongue, and that faith (for which the Lord prayed it might not faile Luc. 22.32.) was not extinct, but laboured and boyled within him, otherwise he would haue ioyned himselfe to the per­secutors of Christ, when on the contrarie, weeping bitterly he flung out of doores. From whence I conclude that the deniall of Christ proceeding from infirmitie, and not from a purpose to forsake Christ, but so that a man may finde out some way for his own safegard, is not the sinne against the holy Ghost, although nothing commeth neerer it then this deniall. Marc. 3.28 Luk. 12.10

4 Let vs consider that saying of our Lord, Mat, 12.31. and in the verses following, where he obiecteth to the Pharisees blas­phemie against the holy Ghost, who not onely despised Christ and his Gospell, but also said that Christ cast out diuels by Beelzabub the prince of the diuels, when as notwithhāding they knew Christ by the Prophets, his owne doctrine and miracles, and were not ignorant that those works of Christ were done by the power of the holy Ghost. Hence therefore I gather by the place, a concreto, that the matter or generall difference of sinne a­gainst the holy Ghost is, To denie Christ being knowne, and his holy Gospell, and against a mans owne knowledge and conscience to ascribe to Sathan that worke which is proper to the holy Ghost. And this is one manner, and one kinde of sinne against the holy Ghost, which was the Pharisees sinne. Such is theirs, who haue knowne the truth & haue neuerthelesse not submitted themselues to the truth, but reuile and slaunder the truth, calling it hereticall, erroneous, and diabolicall.

Lastly, consider we of that place. Hebr. 6.4. It is impossible that those who haue beene once enlightened, (and after Catechising haue professed Christianitie, and by Baptisme haue beene chosen and incorporated into the Church,) and haue tasted the heauenly gift, and haue beene partakers of the holy Ghost, and haue tasted the good word of God, and the powers of the world to come, (but haue not swal­lowed it, much lesse digested it,) if they fall away (namely, not into a particular sinne against the first or second table, but into an vniuersall apostasie, and reuolting from Christ) If they fall away they should be renewed againe by repentance, seeing they crucifie againe [Page 177] to themselues the sonne of God, and make a mocke of him. And Heb. 10.20. To them which sinne voluntarily (that is with full consent, and of set purpose reuolt from Christ, after they haue receiued knowledge of the truth) there is no sacrifice left for sinne. And this kinde of sinne is in them, who not onely haue knowen the truth, but also professed it.

Whence, 1. I gather that there is a second kinde or manner of this sinne against the holy Ghost, Whereby a man vniuersally and with full consent reuolteth from Christ, being truely acknowledged and knowen both out of the Gospell, and by the holy Ghost enlightening the heart: wherby also a man denieth Christ, and with all his strength persecuteth the truth of set malice, reproacheth and disgraceth Christ, despising his sacrifice.

2 I gather that the subiect of this sinne is not in all the repro­bate, but in those onely who haue acknowledged Christ and his truth.

3 That the elect are not subiect to this sinne, seeing the coun­sell and purpose of GOD to saue them, cannot be made voide.

Therefore what is the sinne against the holy Ghost?

It is an vniuersall Apostasie, and falling away from Christ, that is a renouncing of the truth of the Gospel being euidently know­en, and a rebellion springing from hatred of the truth, ioyned with a tyrannicall, and sophisticall and hypocriticall opposing it. Or thus, he is said to sinne against the holie Ghost, who notwith­standing his sight be dazeled with the bright shine of Gods truth, yet he resisteth it to this end onely that he may resist it.

Giue me some examples of this sinne.

An example for the former is of those Pharisees, against whom Christ disputeth of this verie sin. Math. 12.31. For they did not onely know Christ was from God. Iohn. 3.2. but also who he was Iohn. 7.28. ye both know me, and know whence I am saith Christ, and yet they ceased not wittingly, there owne conscience withstan­ding it, to detract from his heauenly works, and in a hatred of the truth to persecute him euen vnto death. Such were many of the Iewes. Act. 6.10. who when they could not resist Stephen spea­king by the spirit of God, yet they laboured to resist him. Yet there is no doubt but many of them were driuen to doe this [Page 178] through a zeale of the law. Whereupon Peter, Act. 2.41. In the day of Pentecost receiued three thousand men which repented, who had persecuted Christ to the death. But it appeareth there were others who out of a malicious impiety did rage against God, that is, against the doctrine which they were not ignorant came from God.

Examples of the latter are Saule, Iudas, Arrius, also Iulian the Apollata, for this man was rightle trained vp in the Christian reli­gion, he knew the truth of the Gospell, which also he publikely had professed, hauing beene baptised: but afterwards by the per­swasion of certaine wicked Philosophers, Libanius, Iamblicus and others, he fell from Christ, became an enemie of Christ, and a persecuter of the Church, he sacrificed to the Idols of the Gentils, and with all his might endeuored to abolish Christs religion.

How must we iudge of this sinne?

It is hard to pronounce sentence thereof, especially at this time wherein the gift of discerning of spirits, doth not so flourish as in the auncient Church 1 Cor. 10.9., by which gift Peter knew the hypocrisie of Ananias and Sapphira Act. 5.3.8.9. Therefore iudgement cannot be gi­uen of this but a posteriori, of the consequence, and finall impe­nitencie which followeth it. For Manasses the sonne of Ezekiah King of Iudah, did many yeares furiously persecute the word of God, erecting abhominable Idols against Gods commandement 2. King. 21.6, and shedding innocent bloud in Ierusalem King. 24.4. Yet, because af­terwards he repented 2 Chron. 33 12.13., he brought not his sinne against the ho­ly Ghost to the height and top, therefore this sinne was indeede begun in him, but not accomplished.

Ought we to make prayers for them who sinne against the holy Ghost?

By how much any man shall seeme to be neerer to extreame daunger, so much the more carefully ought wee by all meanes to reclaime him into the way, and especially by prayer to commend him to God. Notwithstanding if God haue shewed vs any man as it were with the finger, who hath sinned vnto death, we are plainely taught what to do. 1. Ioh. 5.16. I say not that any man should pray for him. And 1. Sam. 16.1. The Lord chideth Samuell because he was in continuall heauinesse for Saule, whom he had reiected. For as Hippocrates forbiddeth to attempt the cure of des­perate diseases: so God will not haue the spirit of prayer to sigh in [Page 179] vaine and offer prayers for them whose diseases are incurable.

Why is this sinne said to be committed especially against the holy Ghost?

Not in respect of the Essence or person of the Godhead of the holy Ghost, for neyther is the dignitie of the holy Ghost greater then the dignitie of the Father, or of the sonne: neyther can one person be offended, but the iniurie of the sinne redoundeth to the whole Godhead: But in respect of that grace and enlightning whereof the holy Ghost is proper author in the hearts of men, in as much, namely as it is the proper and immediate office of the holy Ghost, to enlighten vs, and when we are brought into the light of the truth, to shew vs the way to the Father, the Sonne and himselfe. For though this worke be common to all three persons, yet the spirit doth this properly and especially, as the father wor­keth in the worke of Creation, the sonne in our redemption.

Why is it said to be vnpardonable?

Not because of the difficultie of pardon, to be obtained for it, as many thinke, neyther also because it is mightier or greater then the grace of God: for that rule of Paule standeth good. Rom. 5.20. Grace superaboundeth sinne. But because they are stricken with euerlasting blindnesse, who sinne this sinne, for their ingratitude, by the iust iudgement and ordinance of God, Gal. 6.7 who suffereth not himselfe to be mocked, or his spirit which is the spirit of truth to be conuicted of falshood or lying.

2 Because of their impenitencie or impossibilitie to repent, as the Apostle saith, Heb, 6.4.6. It is impossible that such should be renewed againe to repentance. For whereas true repentance com­meth from Gods spirit, and we obtaine the spirit of God in Christ alone by faith, therefore they can neuer repent who haue sinned against the holy Ghost, and therefore can neuer obtaine pardon. For if they repented certainly they should obtaine pardon, as God promiseth by Ezechiel. cap. 18.21. That he will be mercifull when a sinner shall truly be turned, seeing God can no more despise him who truly repenteth, then his owne spirit. 1 Ioh. 5.16.

How doth vnpardonable sinne differ from mortall sinne?

1 Because all vnpardonable sinne is mortall, but not all mor­tall sinne vnpardonable.

[Page 180]2 Because the mortall sinne becommeth veniall, when they doe now beleeue who before did not beleeue: but vnpardonable sinne neuer becommeth veniall, because they neuer repent or be­leeue who haue this sinne.

What sinnes come neere to this sinne?

1 The sinne of the diuels, who wittingly and willingly perse­cute the knowen truth with horrible hatred and furie.

2 Denying of Christ proceeding of infirmitie,

3 Sinnes against a mans owne conscience often repeated and fallen into, are the way to sinne against the holy Ghost, for as it is said of diseases of the bodie, so fitly it may be applied to the diseases of the soule.

Too late is helpe of medicine found,
When old disease hath gotten ground.

What opinions are contrarie to this Doctrine?

The errour of the Donatists and Nouatians, who denied that they who fell could haue pardon or remission of sinnes, abusing that place, Heb. 10.26. Whereas there is great difference betwixt the fall of them who sinne knowing of it, and their fall, who pro­fessedly do altogether depart and reuolt from Christ, are deligh­ted with impietie, and make warre against the truth. Otherwise Dauids and Peters cases were desperate, yea we were all gone, contrarie to that saying of Christ, Forgiue seuentie times seuen times. Math. 18.22. and Ezech. 18.21. At what time soeuer a sinner repenteth, I will no more remember his sinnes. And likewise this is contrarie to the examples of Dauid, Ezechias, Manasses, Peter, who were receiued into fauour and mercie.

❧ The eighteenth common Place. Of free will after the fall of man.

VVhat is vsually vnderstood in this disputation by the name of freewill?

A Faculty or power of mans mind or vnderstan­ding, to discerne and know good or euill, of the will to choose or refuse eyther, and of the strength to performe eyther good or euill.

What is the reason of this name, Liberū arbitriū?

In respect of the mind which sheweth the ob­iect to be chosen or refused, it is called Arbi­trium will: and in respect of the will which voluntarily, and of the owne accord followeth or tefuseth the iudgement of the vnder­standing it is called Liberum, free.

Is there such free will in man after the fall?

There can be no answer made simply to this question, but there is need of a twofold distinction: for mens actions are to be di­stinguished, whereof some are naturall and sensuall, as to eate, to drinke, to moue from place to place: some morall and animall, or pertaining to the reasonable part of the soule, such are priuate ac­tions, Oeconomicall or Politicall, also outward actions in Gods worship, and some are supernaturall or spirituall.

In the first sort of actions man hath choise left vnto him.

In the second, the minde is much darkened, the iudgement is not sound, nor the will chearefull, neither the strength able to per­forme. Thereupon came that speech of Medea.

Ʋideo meliora proboque, Deteriora sequor.
I see the better and approoue it.
But still the worse my mind doth couet.

In the third kind another distinction must be vsed, for a man after the fall, is considered in three respects, before his conuersion and regeneration, in his conuersion, and after his conuersion.

Ʋ Ʋhat thinke you then of the free will of man before his conuersion?

I thinke it is altogether wicked and euill, for the soule though it remaine whole in the essence thereof with her powers the wil & vnderstanding, yet the strength & ability of these powers vnto any spirituall good, is lost. For the vnderstanding is plainely blinde in heauenly matters, destitute of the true knowledge of God, and of the wholsome vnderstanding of the word, according to Dauids saying. Psal. 14.3. Rom. 3.11 There is not a man that vnderstandeth. And of Paul, 1. Cor. 2.14. The naturall man perceiueth not the things of the spirit of God. And Rom, 8.7. The wisdome of the flesh is enemy to God, for it is not subiect to the law of God, neither indeed can be. And Ephe. 4, 23. he biddeth vs be renued in the spirit of our mind, by the spirit of the mind, vnderstāding the principal part of the whol. [...] as the Philosphers terme it. The wil is altogether turned away from God, Psa. 53.3. There is none that seeketh God, they are al gone astray.

3 Our strength and endeuors are taken quite away, they altoge­ther become vnprofitable, in the same Psalme Rom. 3.3.. And 1. Cor. 12.3. No man can say that Iesus is the Lord, but by the holy ghost. And 1. Cor 3.5. We are not sufficient of our selues to thinke any good thing. And Phil. 2.13. It is God who worketh in vs both to will and to do.

Are we therefore like senselesse stocks in regard of spiritual things?

No, for man is not spoyled by sin of the power of vnderstanding or willing, but his vnderstāding is become blind, & his wil peruerse.

But what, doth not Paule say, Rom. 2.14. That the Gentiles by nature do the worke of the law, & in the 15 verse. that they shew the worke of the law written in their hearts?

The Apostle speaketh of that natural knowledge which is writtē in the minds of all men, which is sufficient to take away from men all pretence of ignorance, and to make them vnexcusable, but he speaketh not of abilitie to fulfill the law. And Paule saith not that the Gentiles did the law, but the things of the law, that is certaine outward works agreeing in some sort with the law: for in other places of Scripture, as in Ierem. 31.33. they are said, to haue the law writtē in their harts, whose harts God hath circumcised by his holy spirit

Deut. 30.6.But the Gentiles excelled in notable gifts, which gifts seeme to shew that mans, nature is not altogether corrupted.

1 The corruption and faultines of their nature was not purged away, but kept in and restrained by God, least that like a wild beast, [Page 183] it should violently be caried to the mischiefe of mankinde.

2 Those gifts were not common giftes of nature, but speciall graces of God, which he dispenseth and distributeth to men o­therwise in themselues profane, diuersly and in certaine measure, that he may thereby prouide for the welfare of mankinde.

3 Whatsoeuer in their actions was praise-worthie, was polluted with ambition, and was farre frō a desire of illustrating gods glory.

4 They were not vertues properly, but Images and resem­blances of vertues, which although they are praised in the courts and iudgement places of men, yet before the heauenly tribunall they are of no moment to deserue righteousnesse. Yea more, they are sins, because whatsoeuer is done without faith (that is without acknowledgment & trusting in the Mediator) is sinne, Rom. 14.23.

Therefore what kind of will is remaining in a man not regenerate?

A will altogither euill, namely which doth with a prone incli­nation make hast to sinne, for man is not depriued of will, but of the soundnesse and goodnesse of his will. Therefore Bernard speaketh thus: Simply to vvill commeth from mans nature, to vvill vvickedly commeth from corrupt nature, to vvill vvell, from superna­turall grace.

But doth not mans vvill freely encline to euill?

If free be opposed to compulsion or violent constraint, in this case man is caried to commit sinne freely, that is of his owne accord, voluntarily and with earnest desire, and so there is in him free vvill to euill Iam. 1.14 Pruu. 2.24.. But if free be opposed to seruitude or necessitie certainly man enclineth to euill not freely, but necessarilie, and so mans will is seruile and thrall, but so as this necessitie and slauerie is voluntarie. So the will of a man vnregenerate is a Seruant, and it is also free in diuers respects, a seruant, because of the necessitie of sinning, free in regard of his will. Iohn. 8.34. Whosoeuer committeth sinne is the seruant of sinne. and verse, 38. If the sonne shall make you free, you shall be free indeed. Therefore if he shall not make free, the will shall be a seruant, not free, and therefore more truly it shall be called seruile or slauish vvill, not free vvill. For by whomsoeuer a man is ouercome to him he becommeth slaue, 2. Pet. 2.19. but if a man be­come slaue vnto sinne, he is no longer free.

Hovv stands the vvil of man in his conuersion, is it meerrly passiue or actiue also?

In respect of grace which commeth from without a man, and [Page 184] preuenteth him, the will (in as much as it is not yet begonne to be regenerate) is meerely passiue, as the clay in the hand of the Potter Rom. 9.21, because all his strength concerning spiritual and heauen­ly things is extinct, by which he might prepare himselfe to grace, or of himselfe receiue it being offered, or by his naturall strength turne vnto God, or wil, desire, or follow after that which is good & acceptable to God: for we are all dead in sin b, but the dead man is only passiue in respect of his quickening: yea moreouer the will is not only dead, but also it is stubborne of it selfe: and of it selfe, and by it selfe, Epes, 2.1. Colos. 3 12 it cannot choose but resist, being not moued & kindled by God Iohn. 6.. Therefore Dauid faith, Psal. 51.12. Create in me O God a cleane heart. But in respect of the time in which the conuersion it selfe is wrought, the will is not like a stocke, but whilest it is hea­led and cured by the holy Ghost, it is also actiue, that is, the will in the act of conuersion, is not idle, and void of all sense and mo­tion as an Image, but followeth the holy Ghost who draweth it. For at the same instant God cause vs both by grace to will, and to will indeed, that is, he mooueth and bendeth our wils, and cau­seth vs to will indeed: but yet so as all the whole efficacie of the action dependeth vpon Gods spirit. Heereupon Aagustine lib. de Gratia, & lib. arbitrio, cap. 2. It is certaine that we will, when we will, but he causeth vs to will who worketh in vs to will. Therfore Phil. 2.13. It is God who worketh in vs both the wil & the deed, where Will is not vnderstood of the substance of the will, but of a newe qualitie.

How is that to be vnderstood which Christ speaketh, Ioh. 6.44. No man commeth to me except the father draw him?

Not so, as if the will in the act of conuersion (that is, when the party conuerted is begon to be drawē by the word & holy spirit) did like an enemie make resistance: neither is the case alike, as when euil spirits vse the members of bodies possessed by them. For we do not beleeue against our wils, because faith is a knowledge in the mind, and an assent in the heart: but because of vnwilling God maketh vs willing, of resisting, consenting, of sluggish & lasie persons, God maketh vs to become runners. In which sense is that saying of Chrysostome to be taken God indeed draweth, saith he, but he draweth so as the partie is willing, Act. 26.19. I was not disobedient to the heauenly vision.

What therefore be the causes of our conuersion?

The efficient cause and effectuall by it selfe, is one, namely, the Holy Ghost, of which it is saide. Ezech. 36.26. I will giue you a newe heart, a newe spirit wil I put in the middest of you, and I will take the stonie heart out of your flesh, and I will giue you a fleshie heart, and will make you to walke in my commaundements.

The instrumentall cause, or meanes, is the word of God. Rom. 10.17. Faith is by hearing, and hearing by the word of God, by which word being read, heard and thought vpon, the Holy Ghost be­commeth regularlie effectuall, enlightning the minde and turning the will.

The subiect of Conuersion, is the vnderstanding and will of man, which notwithstanding is saide also to concurre, not to the conuersion, but in the conuersion, because no conuersion is wrought without the thing to be conuerted; but in that regard, that it is mooued not of it selfe, but by the Holy Ghost, that be­ing driuen forward thereby, it worketh, & of vnwilling becōming willing, it willeth. For the will is not onely the subiect of Gods o­peration, which the spirit of God worketh in the elect, but it is al­so such an instrument, which beeing renewed and mooued by the Holie Ghost, doth it selfe also worke together with it, and moo­ueth it selfe.

What manner of free will is there in a man regenerate?

It is partly to good, partly to euill.

How to good?

Because the Holy ghost reneweth by the word of God, mans nature onely in part: and therefore that will which before was seruant, becommeth free only in part, that is, because a new l [...]ght and knowledge of God is kindled in the minde: and in the will and heart, new inclinations and motions agreeing with gods law, that so man being caused by God to worke, may himselfe also worke. As Iohn. 6.45. Euerie one that hath heard and learned of the father commeth vnto mee. Phil. 2.13. It is God who worketh in you both the will and the deede.

How is there in them a free will to euill?

1. Because Regeneration is onely begunne in this life, not per­fected, (by regeneration, is to bee vnderstoode a 1. Cor, 13 9, 12. & 2, Cor. 11, 9, renewing of minde, will and affections) and the reliques of the flesh or of sinne do alwaies remaine, Rom, 7, 19 which do much obscure the knowledge & en­cline [Page 186] the wil, that wee doe not straight put in practise that which we will. 2. Because the regenerate are sometimes for a while left to thēselues and forsaken of God, who at that time doth not, as be­fore, shewe his power & efficacie in them, so that falling into sin, they may be humbled & returne to God: as it may be seene Psal. 51.13. &c. which is done, 1. To humble them. 2. To make thē pray for grace: 3. That they may acknowledge that grace is of God.

Is it in our power to refuse or accept the grace of God offered to vs, and continue in grace, or againe to fall from it?

If man be cōsidered such as he is of his own nature, that is, being wholy in the power & slauery of sin, he can indeed refuse grace, neither can he turne vnto God. But if you looke to Gods purpose, election & effectual calling, he that is elect cannot, but in his time receiue grace. For the counsel & determination of God cannot be made void. Psal. 33.11. The counsell of the Lord remaineth for euer And Ephe. 1.11. In whom we are predestinated according to his purpose who worketh all things according to the counsell of his owne will. Not­withstāding spiritual gifts are to be ascribed to God only. And the regenerate stand not by their own power, but by the only power of the holy ghost, by which power also they rise after their fals, & perseuere vnto the end. Ps. 37.23. The paths of a man are directed by the Lord, for he loueth his way, though he fall, yet he shall not be crushed in pieces, for the Lord putteth vnder his hand. Heb. 13.5. I will not faile thee neither forsake thee.

But after we haue bin cōuerted & haue giuen place to the first grace, doth not our strēgth worke together with the grace which followeth?

Where the grace of God raigneth, there is readinesse to obey & cōstācy to perseuere, but so as it alwaies proceedeth frō gods spirit consenting therto Phil. 4.13. I am able to do all, through Christ that strēgtheneth me. But that a man should take so much frō him self, as therby to work with gods grace: this doth plainly oppose the Scripture. Phil. 2.13. It is God who worketh in vs both to wil, & to do, according to his good pleasure. Also Ps. 23.6. & 9.11. His mercy preuēted me, & his mercy shal follow me. Also Phil. 1.6. He that hath begun his good work in you, he wil also finish it euē vnto the day of our Lord Iesus Christ. And 1. Pet. 1.5. You, who by the power of God are kept by faith vnto sal­uation. Therfore the whole benefit of our conuersion & saluation, in the beginning, middest & end thereof is of gods free mercy.

If a man can do nothing in spiritual things, in vaine therfore are propoū ­ded all punishments, precepts, reproofs, exhortations, promises, as these If you will do this &c. You shal eate the good things of the Land &c.

Concerning punishmēts, I answere, that seing sin is cōmitted by a voluntary desire, therfore they are iustly inflicted vpon sinners. For the other Aug. lib. de corrept & gratia, maketh answer on this ma­ner. O man, in the Commandement know what thou oughtest do. In thy correction know, that through thine owne fault, thou hast not that thou shouldest haue: In making petition, knowe vvhence thou receiuest that thou vvouldest haue. And God conuerteth a man, & kindleth faith in him not without means, that is, not without the word, not with­out hearing, reading & meditating vpon the doctrine which soun­deth in the ministery, & not without a wrestling & resistāce of his will. Certainly the wicked can impute their hardnes to none but themselues, but by the word they are vrged in their consciences, & are made more inexcusable against the day of iudgement. But the godly by exhortation, are prepared to obey exhortation & are conuicted by reprehension of their sins. To conclude, God by his promises testifieth how vnworthy the vngodly are of his goodnes: but the godly he allureth by the swetnes therof to loue of his precepts.

But Zachary Cha. 1.3. seemeth to part & diuide the effectes of our cō ­uersion betwixt God & vs, saying, Turne you vnto me, & I will turne vnto you?

I answere. Zacharie speaketh of an outward conuersion to good works, & he speaketh of such a conuersion in god, not wherby he reneweth mans hart vnto repētance, but wherby he sheweth him­selfe to be mercifull & wel pleased, by the prosperity hee sendeth. For cōcerning the inward conuersion. Ieremy speaketh in the Lam. 5.21. on this maner; Turne vs, O Lord, & we shalbe turned. And Deut 29.4. God hath not giuen you a heart to vnderstād, to which is answe­rable that saying of Augustine, O Lord giue that which thou comādest & command what thou vvilt. Da quod iubes, & iube quod vis.

But Moses, Deu. 30.11.14. speaketh thus; The commandement which I cōmand thee this day, is not hid frō thee, neither is far off, but it is vvith thee, euen in thy mouth & in thy heart that thou maist do it?

1. I answer in general, that Moses doth not speak of any power in thē to perform perfect obediēce to the law, but of a natural & doctrinal notice of the cōmandemēts of the Deacalogue, so that the people could pretēd no ignorāce, seing they had the tabls therof writtē for them [Page 188] so might repeate them by heart, and had the lawe written and en­grauen in the knowledge and minde.

2 According to Paules application Rom. 10.8. we adde further that Moses speaketh not simply of the commaundements of the Lawe, but of the promises of the Gospell, and that he maketh this easines of performance to consist not in mans power, but in the helpe & assistance of the Holy Ghost, who accomplisheth migh­tily his worke in our infirmitie 2 Cor, 12.9.

What is the vse of this Doctrine?

That man being taught that no good remaineth in him, may bee humbled: that hee may glorifie God by the confession of his owne want, that hee may aspire and labour to that good which hee wanteth: that distrusting his owne strength, he may relie v­pon God: that hee may learne, that hee must recouer in God that which is wanting to himself, that he may acknowledge the great­nesse of Christs benefits: that he may knowledge and professe the free gift of the Holy Ghost working in him: that hee may yeelde obedience to the operation of the same Holy Ghost, and may so much the more constātly continue in calling vpon God by praier.

What things oppose this Doctrine?

1. The errour of Plato who laboureth by disputation to proue that vice is not voluntarie, and that men of their owne dispositi­on are not euill. Also that of Aristotle, who saith that reason mo­ueth and perswadeth a man to the best things, and that reason is a thing disagreeing with sinne (in the end of his Ethicks) when as notwithstanding, reason doth not onely not vnderstand those things which belong to true pietie, but euen in things belonging to this life is blinde, and oft is deceiued.

2. That saying of Cicero. That a man must aske of God good for­tune, but wisdome he must take from himselfe.

3. Of the Pelagians, that man by the proper strength of his nature, without the grace of God, can turne himselfe to God, and by his pure naturall gifts can fulfill the Lawe.

4. The errour of those Semipelagians, who attribute our conuersion partly to Gods grace, partly to the power of free will. And that of the Schoolemen, who say that a man by doing as much as lyes in his power deserues grace de congruc: that free will worketh toge­ther with the grace of God, and that in motions of the Spirit it is [Page 189] not taken away nor lost, but onely weakned, and that the will can prepare it selfe to grace.

5. Of the fathers of the Counsell of Trent, who affirme that the strength and faculties of the soule are indeede bound and en­tangled in the snares of sinnes, so as a man cannot by his owne power winde himselfe out: but yet that they are not put out nor extinct, but only feeble, as a sick man whose strength is impaired by some disease, who is refreshed when the physitian commeth to him, and layeth his hand vpon him: or as a bird, which hath abilitie and power to flye, but beeing tyed by a thred, can not ex­ercise the vse of that facultie.

6. That Position of the first vniuersall grace, that the Lord openeth all mens eyes that they may see, and their eares that they may heare, if they will, seeing it is required that they haue a power to will.

7 The errour of the Enthusiastes, who boast of visions, specu­lations, conference & familiar speech with God, inspiration with­out Gods word, and doe imagine that men are compelled, haled and pulled to their conuersion, and vpon this false ground, they contemning the word of God, doe expect that drawing and for­cing of the spirit.

The ninteenth common Place. Of the Lawe-

From whence is the Latine name of Lawe, to wit Lex, taken?

EITHER of binding, Lex a ligando, because the Law bindeth those vpon whom it is impo­sed, either to obedience or punishment, or else a legendo of reading, because Lawes were v­sed to bee read publikely, or ab eligendo cho­sing, because it is a rule of things to be chosen or refused; the Greeke word is [...] a [...] to di­stribute, because it giueth each man his right.

What significations hath the word Lawe?

[Page 190]1. It is in generall vsed for all Doctrine which prescribeth any thing, as in Hebrew it is called [...] of [...] Torah of Iarah, which signifieth to teach. For which cause also the Gospell is called a law. Esa. 2.3. The Lavv is gone forth of Sion, and the cōmandement of the Lord from Ierusalem. So Ierem. 31.33. I vvill put my lavv in their invvard parts, and in their hearts I vvill vvrite it. And Rom. 3.20. The Gospell in that place is called the Law of Faith, [...], (by imitation) that is a Doctrine which propoundeth saluation vpon this condition, If thou beleeue.

2. More specially, the Law signifieth the Old Testament, Rom. 3.19. Wee knovv that vvhatsoeuer the Lavv saith, it saith it to them vvhich are vnder the Lavv.

3. When the Law is opposed to the Prophets, it signifieth on­ly the bookes of Moses, and it is distinguished from the Prophets & Psalms. Luc. 24.22. Those things vvhich are vvritten in the book of Moses, in the Prophets & in the Psalmes. And Rom. 3.21. The righte­ousnes of faith hath testimonie in the Law & Prophets.

4. When it is opposed to the Gospell, it is taken for the Law, & the things thereto belonging, as it is in the same Chapter ver. 28. Ʋ Ʋee are iustified by faith, vvithout the workes of the Lavv.

5. When it is opposed to grace, it signifieth the wrath of God, and damnation, and the rigour of Iustice, as Rom. 6.14. VVe are not vnder the Lavv, but vnder grace. So, Gal. 3.18. If yee be led by the Spirit, yee are not vnder the Lavv.

6. Sometimes it is opposed to the trueth, and then it signifieth the shadowes of the Lawe, that is, the Ceremonies of the Lawe. As Iohn. 1.17. The Lavve vvas giuen by Moses, but grace and truth by Iesus Christ.

7. When it is opposite to the time wherein Christ was giuen, it signifieth the whole policie & gouernment of Moses, as Gal. 3.20 Before faith came, vve vvere kept vnder the lavv. As also it signifieth the ordinance of the Priesthoode. Math. 11.13. The lavv and the Prophets prophecied vnto Iohn Heb. 7, 12 & 10.11..

8. The Law is somtime by a Metonimie taken for rule, authority, soueraignty, and commaund; or that force which constraineth a man to any thing, as when it is said; The lavv of the spirit of life, the lavv of Sinne and death Rom. 8.2 the Lavv of the members Rom. 7.23..

But vvhat vnderstand you in this place by the vvord Lavv?

I vnderstand, a law put into mēs hearts by God, & afterwards re­peated [Page 191] by Moses, which cōmandeth holy and iust things, & pro­miseth eternal life on this condition; If thou shalt do all these things. Again, it threatneth a curse, if a man faile but in the least of them Iam. 2.10. Gal 3, 10..

What Epithets and titles be giuen to the Lavv in Scripture?

Diuers, but in diuers respectes: For when comparison is made betweene the Law and Gospell, especially in the article of Iustifi­cation, then Paule giueth the law such termes and appellations as seeme ignominious, but this is by relation. 1. By our fault, not any fault in the Law. For he calleth it, a Schoole-maister, a prison that shutteth vp Gal 3.23.24, the yoake of bondage Gal. 5, 1, the povver or force of sinne 1, Cor 15 56., the operation of vvrath and of death Rom. 4.15 & 7.5., vveake and beggerly elements of the vvorld, Gal. 4.9, the ministerie of death and condemnation, the killing letter 2 Cor. 3, 6, 7.9 the hand vvriting vvhich is against vs Col, 2, 14,, the Testament vvhich be­getteth vnto bondage Gal. 4 24. But being considered by it self as a Doctrine published by god, it is called a holie Lavve, and a holy and good commaundement, i. a vvord of life, a cōmandement vvhich is vnto life. Rom. 7, 12

Who is author of the Lavve? Act, 7, 58 Rom. 7, 10

God himself, who in the beginning, put it in the minds of men, then in Mount Sinah, he engraued it in tables of stone, and gaue it Moses to be published Exod, 32 16.

What ioynt causes & Ministers vvere there in publishing the lavv?

1. The Angels, who were not the authors, but messengers and witnesses imployed in the publication of the Lawe, which was done by God. Act. 7 53. Ye haue receiued the Lavv by the ordinance of Angels. And Gal. 3.19, The Lavv vvas ordained by Angels in the hand of a Mediator, or messenger, that is, it was giuen to Moses his Messenger, by the ministerie of Angels.

2. Moses, who was specially appointed by God. Exod. 19.3.20. & Iohn 1.17. The Lavv vvas given by Moses, which is confirmed. Act. 7.38. For Moses being the messenger betwixt God & the people Deut, 5, 5 comming downe twise from the mount, brought to the Israe ites the two tables of the Law, which hee had receiued from God by the ministery of Angels.

What is the matter, or argument, or obiect of the Lavv?

The loue of God and of our neighbour. Mat. 22.37.39. Thou shalt loue the Lord thy God vvith all thy heart, and vvith all thy soule, and vvith all thy thought, and thy neigbour as thy selfe.

Of hovv many sorts is the Lavv of Moses?

Of three sorts; Morall, Ceremoniall, and Iudiciall, [Page 192] Deut. 6.1. These are the Precepts and ceremonies, and iudgements which the Lord commanded. Rom. 9.4. To the Israelites pertaine the couenants, and the seruice of God, and the giuing of the Lawe [...]. Whereof the first sort are common to Iewes and other nations, the latter sorts were priuate, and proper to the Lawes of that people and bodie.

What is the Morall Lawe?

It is a precept and ordinance made by God, containing a rule of liuing godly and iustly before God, requiring of all men a perfect and perpetuall obedience towards God▪ and such a Lawe it is as promiseth eternall life to them who perfectly obey, but threat­neth death and damnation to them who performe it not perfect­ly, according to those sayings, Hee that doth these things, shall line in them Leuit. 18.5. Deut. 27.26. Gal. 3.12. Deut. 21.23. Gal. 3.10. Cursed is he who doth not all the words of the Lawe. And it is called Moralis [...], because it is a perpetuall rule, to liue by, by which euery mans manners are to be tried, both towards God and to­wards his neighbour: this is summarily comprized in the ten Commandements or Decalogue Exod. 20.10.

What difference is there betwixt this morall Law and mens Lawes which concerne manners?

A very great difference: For humane Lawes do onely require or forbid outward workes, and a discipline onely for fashion and orders sake, and onely require of vs an inward moderation of our affections after the iudgement of our owne minde. But the lawe of God doth not onely require outward deedes, but a conuersion of mans whole nature vnto God, absolute obedience, and an or­derly framing of all affections to the eternall rule of Gods minde, and also spirituall motions agreeing entirely and purely with the law. Which thing Paule meaneth when hee saith Rom. 7.14. The Lawe is spirituall. And Deut. 6.5. Thou shalt loue the Lord thy God with all thyne heart, and thy neighbour as thy selfe. Also these words declare so much, Thou shalt not couet. Exod. 20.17. Besides in mans lavves are denounced temporall, in Gods both temporall & eternall punishments.

Is the Morall Law another Lawe then the Lawe of Nature?

No.

What needeth then the promulgation of the ten Commandements?

[Page 193]1. Because since Adams fall, darknesse hath surprised the mindes of men, which maketh the knowledge of the Law of Na­ture more obscure: as also his assent to obey is weake, and there is a great obstinacie and resistance of the inferiour partes in him.

2. Because God would by this new publication declare and testifie that hee is author of the Lawe of nature, and of the natu­rall notions in man: also he signified hereby that hee would not haue his Law to be forsaken.

3. He would haue the expresse voice of his iudgements against sinne to bee extant, and that it should bee knowne, that punish­ments fell not by chance, but by the order and appointment of God.

4. That there might appeare a certaine manner and order of worshipping God.

What is the end of the Law?

1. Tim. 1.5. The end of the commaundement is loue, out of a pure heart, a good conscience and faith vnfained.

Can we performe that obedience to the Law which it requireth?

That euen the regenerate can not doe it, it is proued not onely by vniuersall experience, and testimonies of Scripture, as Ecclesi­astes 7.21. Prouerb. 20.9. 1. King. 8.46. There is not a iust man vpon the earth, which doth good and sinneth not. Psalm. 14.2.2. In thy sight shall none that liueth be iustified. And Rom. 7.21. When I would doe that vvhich is good (for hee speaketh in that place of one and the same worke which is good) euill is present with me. Phil. 3.12. Not as though I had already attained to it, or were already perfect: but also the new way into heauen shewed vnto vs (that is Iesus Christ our Lord) doth clearely euict annd manifest it: For if righteousnesse be of the lavv (saith Paule Gal. 2.21.) Christ dyed in vaine.

Is God therefore vniust, because he requireth these things of vs vvhich vve cannot doe?

Farre be it we should say so, for he asketh againe of vs that which is his owne, and which before hee had giuen vs: for hee gaue to our first parents in their creation a power, and ability to performe the Law. Euen as if one should lend any man money, and the debter should by his negligence and fault spend or lose it, and is no more able to pay, notwithstanding the creditor can not bee [Page 194] proued to deale vniustly, if he demaund the lent money of him & his heires.

But hovv can these tvvo sayings, (vvhich are thought to bee Ieroms) be reconciled, Cursed is hee vvho saith that God commanded impossible things: and, cur­sed is he vvho saith, the Lavv is possible?

They are to be reconciled by a distinction of times and subiects. God did not commaund impossible things, namely, to our first parents before the fall, neither also to the regenerate, vnto whom the Law is possible by grace. And this is.

1. First, by imputation of Christs satisfaction, and remission of sinnes. for Christ is the end or scope, the fulfilling or perfection of the Lavve, for righteousnesse, vnto euerie one that beleeueth. Rom. 10.4. And Ambrose saith; He hath the fulfilling of the Lavv that beleeueth in Christ.

2. Secondly, by the beginning of a renouation, which is wrought by the holy ghost vnto some degree of a good conscience, accor­ding to which they are called perfect Phil. 3.15 1 Cor. 2, 6., but are so by an imperfect perfection Philip. 2 12. In this sense, the commandements of God are not grieuous 1. Iohn. 3, 5, because they haue the forgiuenesse of sinnes ioyned to them Rom, 6, 14, and because the spirit of renouation worketh in the belee­uers such a will, that they are delighted in the Law of God.

Rom, 7, 22But the Law is impossible, namely, to a man in this corrupt na­ture, in his owne strength and actions, and the Scripture feareth not to say concerning the obseruation of the Law. that it is, a yoak, which neither the Apostls, nor they which beleeued, neither the primitiue Church, nor the fathers could beare. Act. 15.10. which thing surely is to be vnderstood also of the iustified & regenerate persōs.

What is the first vse of the Morall Lavv?

There is a threefold vse of it, to Restraine, to condemne, to Teach.

1. The first is outward, which is also called Paedagogicall, Dis­ciplinarie, and politique, which by feare of punishment and the terrour of Gods reuenge, doth restraine euen the vnregenerate men from the outward worke of sinne, and it is necessarie to pre­serue the publique societie and communitie amongst men, & to maintaine peace. Which vse Paul commendeth. 1. Tim. 1.9. when he saith, The Lavv vvas not giuen for the righteous man (not onely [Page 195] in regard of iustification or condemnation, but in respect of com­pulsion: as the mother loueth and cherisheth her owne childe of her owne accord, not beeing compelled by the Law, though the Lawe cōmaund this also) but vnto the vniust, to the disobedient, &c. And this vse may serue to keepe euery man in the limits of his du­tie, and to rule his outward maners; with which vse the Pharisees and Hypocrites contented themselues. In respect whereof also Paul, Phi. 3.6. saith, that before his conuersion he was vnrebukeable.

What is the second vse?

It is inward or secret, which smiteth the conscience of man, & doth detect, conuince and condemne sin, and bringeth man forth to Gods iudgement seate, and maketh him subiect to the sentence of Gods curse. Of this vse it is saide, Rom. 3.20. By the lavv, is the knowledge of sinne. And chap. 7.9. I liued sometimes vvithout the law; (that is, through my security, I felt not the iudgement of the Law) but when the commaundement came, sinne reuiued, and I became dead that is, I vnderstood I was worthy of death and damnation. In respect of this vse, the Lavv, is said to worke vvrath, Rom. 4.15. be­cause it denounceth the wrath of God, and proclaimeth vs subiect to Gods anger. And 2. Cor. 3. The Law is the ministerie of death, that is, it causeth by the acknowledgement of sinne, to vnderstand, that wee are worthy of death, that is condemnation.

This property the law hath in it not by any fault in it self (for in the owne nature it is good and holy) but through the fault of our cor­rupt nature. For as the touch stone is not gold, but a meanes to discouer pure Gold from counterfaite, so the lawe is not the cause of sin, but a touchstone discouering iust from vniust, Rom. 7.5.7.

This vse serueth to terrifie them that are desperate and forlorne, and to bring them in awe, who are not desperate, and to prepare them to seeke remedy, and to receiue that remedy which is offe­red to them in Christ. In which respect the law is said to haue bin our Schoole-master, to bring vs to Christ, Gal. 4.24. For where as it reproued all men of vnrighteousnesse, it likewise admonisheth thē that righteousnes was to be sought in Christ, except they would rather perish.

An example of this vse we haue in Dauid after hee heard him­selfe rebuken by Nathan 2 Sam. 12.1 13., and in Ezechiah who saith Esai. 38.13. Like a Lyon he hath broken all my bones. And Act. 2.14.23.37. When [Page 196] as at that Sermon of the law made by Peter, wherein hee obiect­eth to them ingratitude towards god, and murder of Christ the innocent, that is the breaking of both tables of the lawe; they be­ing pricked in their hearts said vnto the Apostles, Men and bre­thren, vvhat shall wee do. To whom Peter answereth; Repent you. vers. 38. For as lime is set on fire by the water, and quenched with Oyle, so by accident sinne is encreased by the Lawe, and the ter­rours, and astonishments of the heart daunted by the iudgement and sentence which the lawe awardeth, are healed by oile pow­red vpon, that is by hearing the comfort of the Gospell.

What is the third vse?

It is a spirituall vse, because it belongeth to men regenerate by Gods spirit, whom it teacheth and instructeth in the true worship of god, & the rule of liuing rightly. Concerning this, god by Eze­chiell speaketh Chap. 20.19. VValke yee in my precepts, &c. In re­spect of this Law, Dauid commendeth the Law, & diuersly mag­nifieth it. The Law of the Lord is vnspotted, conuerting soules, the Statutes of the Lord are right, reioycing the heart, the commandemēt of the Lord is cleeere, and giueth light to the eyes, &c Psal. 19.8.6.

Haue they, who are regenerate by the holy Ghost, any neede of the Law, seeing they haue the Holy Ghost for their teacher and leader?

They haue neede.

1. Because mans reason easilie wandereth and erreth from the way, as soone as it is not ruled by gods word.

2. God will not haue vs by our endeauour, and at our owne pleasure to inuent workes or seruice for him; but he will haue vs gouerned by his word, Psal. 119.105. Thy word is a Lanthorne vnto my feete. And, Mat. 15.9. In vaine they worship me teaching Doc­trines and commandements of men.

3. That rule of liuing godly and well which the Holy ghost teacheth, is no other then that which the law prescribeth.

4. Because of the reliques of the flesh: for the faithfull are not in all parts regenerate: and therefore ir is expedient that they be daily more instructed concerning the will of god, and that their slouthfulnesse should be stirred, and as it were spurred forward by exhortations, ready to obey.

VVhat is the ceremoniall Lavv?

It is that which prescribed in Ecclesiasticall rites, and outward ceremonies as.

1. Sacrifice.

2. Other holy things, as places and vessels, or set times and so­lemnities.

3. Sacraments.

4. Certaine obseruations in meate Deut. 14.6, 12, 21 apparrell Leui p, 17, 12., plowing deut. 22.5 11., sowing Vers. 19,, vncircumcision of trees Lev. 19.23, fouling Deut. 22, 6, and many other thing: as also the outward worshippe of God: the vse lasted whi­lest Moses gouernment endured both in the Tabernacle, which was made to be caried about and also in Solomons T [...]mple, which was seated in one place; as likewise without the Temple.

Ʋ Ʋhat vvas the vse of Ceremonies and Sacrifices?

1. That they might be Images or pictures of the inward wor­ship which was due vnto God.

2. That they might shew the vncleannesse of sinne, which clea­ueth to man, and that they might testifie what men deserue in themselues, namely, death and eternall damnation, and thus farre they were appurtenances of the morall Law.

3. That they might be visible sermons to the godly, of Christs passion and death, by which they should be deliuered from that misery, & in this respect they were (as it were) certaine types of the Gospell, in which consideration, the Law is s [...]de (and that chiefely) to bee a Schoole-maister to bring vs to Christ Gal, 3.24. For Circumcision did mistically preach the promised seede of Abra­ham: Washings admonished them of the vncleannesse which was to be cleansed away by the bloud of Christ. Sacrifices did typi­cally shadow out that Sacrifice which was to follow. Whereupon Col. 2.7. and Heb. 10.1. The Law had the shadowe of good things to come, not the very image of things, but the body was Christ.

4. That they might be signes and sacraments whereby the holy Ghost might be effectuall, and this not ex opero operato, for the worke sake as it was wrought, but beeing vsed in faith. In which sence Sacrifices are called an attonement for sinne Leuit. 19, 27.

5. That they might bee markes of their profession, signes & distinctions, or, as it were, a wall to separate the Church of Isra­ell from other nations, and to driue them from the Idolatrie of o­ther nations.

What vvas the Iudiciall or Politique Lavv?

It was a commaundement cōcerning outward actions, by which the ciuill societie of the Israelites should bee gouerned; or you may call it the Ciuil Law of the Israelites, concerning Magistrates, distinction of gouernments, distribution of inheritances, pu­nishment of offences, the distinction and proprietie of inheri­tances, the order and processe of Iudgements, Contractes, Rites of Mariage, Diuorces, bondage, the order and lawes of warre, witnesse, vsurie, of raising seed vp to a mans brother, punishment of blasphemie, periurie, profaning of the Sabaoth and ceremo­nies, sedition, disobedience, manslaughter, damage done to a man either in goods or bodie, adulterie, whoredome, theft, and to conclude, of all outward offences against euery commaunde­ment of the Decalogue.

What vvas the vse of the Iudiciall Lavv?

1 The maintaining of the State, according to the condition of time, place, and nation.

2. Secondly, that there might bee an apparant and notable difference betwixt that state wherein the Messias shouldbe borne, and that of other nations.

Hovv farre is the Morall Lavv abrogated?

1. In respect of iustification, we must thinke alike of all parts of it, namely, that no man is iust or accepted vnto eternall life, for a­ny workes of the Law.

2. In respect of obedience, wee must make a difference in the parts of the Law, and the Morall Law hath two parts as it were, precepts or the rule of life, and an appendix concerning promises or threatnings.

3. In regard of the rule of mens liues, the Law shall not bee a­bolished either in this life, or the life to come, for so much as con­cerneth the cōmaundements: For God requireth a perpetual loue towards himselfe and his creature, in his place; and in this respect [Page 199] Christ testifieth that, He came not to abolish the Law, but to fulfill it, & that One iotte of the Lavv should not passe avvay, but it should bee fulfilled.

4. In regarde of the appendices and appurtenances, all the promises of the Lawe are ratified to the regenerate in Christ Rom. 8.4..

Now for the threatnings, the inexorable seueritie of the Lawe, and the seuere exacting of obedience, these are abolished to the regenerate. Rom. 6.14. You are not vnder the Lavv but vnder grace. Also Chap. 8.1. There is no condemnation to them that are in Christ Iesu. Also Gal. 3.13. Christ hath redeemed vs from the curse of the Law, becomming a curse for vs. Also cap. 4.4. Christ became subiect to the Law, that hee might redeeme them vvho vvere subiect to the Lavv.

But the vnregenerate are subiect to the whole Lawe, and the sentence of condemnation which it pronounceth according to that which is saide Gal. 3.10. Cursed is he that doth not all things vvhich are vvritten in the booke of the Lavv.

Is the ceremoniall lavv abrogated?

It is abrogated, not in respect of the signification or Scripture, that it should no more bee read: for this may serue to confirme and instruct vs concerning Christ: but in regard of the vse and outward obseruation. For Dan. 9.27. it is saide, Hee (that is Christ) shall confirme the couenant vvith many, for in one vveeke, and in the middest of the vveeke hee shall cause the sacrifices and ob­lations to cease.

And Christ saith; Math. 11.13. The Lavv & the Prophets vvere vntill Iohn came. And Iohn. 1.17. The Lavve vvas giuen by Mo­ses, but grace and truth came by Iesus Christ.

Therefore by a publike decree of the Holy ghost, in an assem­bly or counsell of the Apostles. Act. 15.6. the ceremonies were abrogated, so as they are not to bee called againe, seeing Christ, of whome they were a type, is alreadie come, and hath fulfilled them all and hath put out the hand vvriting of ordinances vvhich vvas against vs. Colos. 2.14. That is the ceremonies which were v­suall instruments which testified our guiltinesse and vnclean­nesse. So Heb 10.14. for by one oblation hath hee made perfect for euer those who were to be sanctified.

This was also signified by renting of the veile of the Temple at Christs passion Mat. 27.5.. Therefore saith Paule, Gal. 5.2. If you be circum­cised Christ shall nothing profit you.

In stead of this Law, the Lord hath appointed the administra­tion of Sacraments to be obserued in the Christian Church, accor­ding to his direction, vnto the end of the world. Marc. 16.15. Goe preach and baptize. And 1. Cor. 11.26. Shew forth the Lords death till hee come. But for those things which pertaine to the order of administring them, those hee left free to the Churches disposi­tion.

Is the iudiciall law in like maner abrogated?

It is abrogated in regard of the Obligation, namely for so much as no cōmon wealth is boūd to receiue the politick Lawes of the Israelites, as also in regard of the manner, limitation, forme and de­creeing of punishments, or the appointment of them to be set downe according to certaine circumstances, which thing is left to the libertie and disposition of good princes accordingly as place, time, and person shall require. For the Ciuill Law bindeth onely those to whome it is giuen. Moreouer, that law which is made onely for a certaine time, doth not stand in force after that time: but this Law was onely giuen for a time, Gen. 49.10. The Scepter shall not bee taken away from Iuda, and the Lawgiuer from the middest of his people, vntill Silo come. To the same effect is also that saying of Christ. Luk. 16.16. The Law and the Prophets (that is the gouernment and policie of Moses) was vnto Iohn.

Therefore the Iudiciall Law was positiue, and therefore Chri­stians are not compelled to gouerne their Common wealths in the same maner, in which the Israelites common wealth was gouer­ned, but it is lawfull for them to vse the politique Lawes of their Nations, which agree with the Lawes of Nature, and the tenne Commaundements, according to that Commaundement, Rom. 13.1. Let euery soule bee subiect to the higher powers 1 Pet. 2.13.

Againe, God by a notable iudgement hath destroyed the po­litique gouernment of Moses Dan. 9.26 27. Mat. 24.15..

But yet it is not abrogated, in respect of the substance & end, or that naturall and vniuersall equitie which groundeth vpon the Law of God and of nature, and in respect of that morall kinde of Lawes, which takes order that the disturbers of humane societie [Page 201] may be punished, that honest and lawfull peace be maintained, that the publike safetie and quiet be preserued, and that iudge­ment and iustice preuaile.

What things are Disparata, i. disagreeing, or of other na­ture then the Law?

The Gospell is of another nature, of which we will speake in next place.

What opinions do oppose this doctrine of the Law?

1 The error of the Manichees, who say the Law is euill, be­cause it worketh wrath, Rom. 4.15. whereas it doth not worke this effect properly, but through the transgression of him that breaketh it.

2 Of the Pelagians, who thought themselues to be so disposed and able by nature, as to performe it.

3 Of the Antinomi and Libertines, who thinke that Christians haue no more need of the morall Law, and that the ten comman­demens are not to be preached in the Christian Church, be­cause the faithfull are borne againe of the spirit.

4 Of the Pharisees who thought the fulfilling of the law to be easie & possible Mat. 19.20., and that some of the commaundements were great commaundements, as those which concerned more grosse sinnes, murder, adultery, periurie: some (they thought) were the least commaundements, the transgressing whereof God did not regard, as the inward affections wandring from the law of God Matt. 5.19.. Also that error of the same Pharisees and of the Ebionites, who taught that the obseruation of the ceremoniall law, was to be ioyned with the Gospell.

5 Of the Papists, who affirme that perfect obedience to the law may be performed by a regenerate man (pro statu viatoris) as he is in the estate of a pilgrime, & that the scripture doth ascribe to the godly diuers & seuerall works, whereof some are good, and such as satisfie the law, some euill and resisting the law, & that the law doth not require of men any more perfect obedience then that which may be performed in this life: yea moreouer, that a man may doe more then he ought, if he will, which workes they call Workes of supererogation, and that therefore men become iust be­fore God through the obseruation of the law, and doe deserue by it eternall life.

[Page 202]6 The same Papists foolish and peruerse imitation, who bring in­to the Church the Leuiticall ceremonies.

7 Of those brainsicke heads, who will haue Christian com­mon weales to be gouerned onely by the politicke lawes of the Iewes.

8 Of the Anabaptists who faine that the Patriarches beleeued nothing of the Gospell or promises of eternall life, but that they were onely fed with the outward and corporall promises, because they are said to haue beene in the law Rom. 3.19, and vnder the law Gal. 4.3.5, as also be­cause it is written. Math. 11.13. that the law was vntill Iohn came. To conclude, all errors concerning the true meaning of the law, as also all sins which are against euerie of the ten commandements.

The twentieth common Place. Of the Gospell

What doth the word Euangelium signifie?

IT properly signifyeth a good, ioyfull, happie and glad tidings or message, in which sense Aristophanes vseth, [...], I told them good ti­dings. So in Appians writing of the murder of Ci­cero, [...], carrying the good newes to Anthonie.

2 It signifieth a reward giuen to them who brought good tidings: Hom. odyss. 14.

[...],
[...].
[...].

That is,

Let this be my reward for my good newes, that when he shall returne to his house, you cloath me with good apparell, Ierkin and Coat.

3 It signifieth a Sacrifice offered for good newes receiued. Xenophon [...], he offered Sacrifice vpon receipt of his good newes.

But in what signification doth the Scripture vse this word Euangelium, or Gospell?

1 As the verbe [...] signifieth to report ioyfull things, Isa. 52.7. How beautifull vpon the mountaines are the feete of them who bring the glad tidings of peace, and tidings of good? for which word the Prophets vse [...]: which signifieth, to report good newes: so the Apostles [...] haue termed Euangelium or Gospell Marc. 1.15., that no­table and ioyfull report of saluation procured by Christ to them that beleeue, or a solemne preaching of the grace of God mani­fested and exhibited in Christ. Luk. 2.10. I bring you tidings of great ioy that shall be to all people, for this day is borne vnto you a Sa­uiour, which is Christ the Lord.

2 By Metonymie it is taken for the historie concerning Christ, concerning things which he taught and did Act. 1.1. And in this sense we reckon foure Gospels.

Sometimes also it signifieth the publication of the doctrine of the Gospell, the preaching and notifying of the same, as 1. Cor. 9.14. Liue of the Gospell, that is, of the preaching of the Gospell, and 2. Cor. 8.18. Whose praise is in the Gospell.

But what is the reason of this name?

Because, as to malefactors condemned to a most grieuous and ignominious punishment for their offences, nothing can happen more ioyfull and acceptable, then that being freed from the sen­tence of condemnation, they should enioy the libertie and glorie of kings: so likewise to men cursed for their sins, and condemned eternally, nothing can happen better or more welcome then to heare that being free from the sentence of him that condem­ned them, that they are reckoned, and are indeed in the number of the sonnes of God.

What is the Gospell?

It is a heauenly doctrine brought out of the secret bosome of God the Father by the Sonne, preached by the Apostles, and com­prehended in the bookes of the new Testament, bringing a a good and ioyfull message to all the world, namely, that man­kinde is redeemed by the death of Christ, the onely begotten sonne of God: so this remission of sinnes, saluation and eter­nall life is prepared for all men, if so be they repent and beleeue in Iesus Christ.

VVho is the author or efficient cause of the Gospell?

God who hath vouchsafed to reueale his hidden purpose and good pleasure concerning our redemption, whereupon it is cal­led the Gospell of God. Rom. 1.1. A fellow cause or ioynt cause is the word, that is the Sonne of God, who comming out of the fathers bosome hath declared it to vs, as he first pronounced the promise of the Gospell in Paradise, Gen. 3.5. The seed of the wo­man shall breake the Serpents head.

By what instrumentall cause, or by whose meanes was the Gospell made knowne to the world?

1 By an Angell of God, who soone after Christ was borne, said, Luke. 2.10. I bring you tidings of great ioy, &c. For this day is borne vnto you a Sauiour. &c.

2 By Iohn who preached the summe of the Gospell, shewing Christ, and calling him the Lambe of God, that is a Sacrifice, ap­pointed by God to make satisfaction for the sins of the world. In which respect Iohn was greater then the Prophets Luc. 7.26: notwith­standing because he had not yet manifested the power and glory which appeared in the resurrection of Christ, therefore Christ de­nieth that he was equall to the Apostles Matt. 11.11, but he closely sheweth that he had a middle place betwixt the Prophets & the Apostles.

3 By Christ himselfe being manifested in the flesh, to whom it is properly attributed that he preached the Gospell of the king­dome of God, but onely in Iudea. At the length, by the Apostles, by the commaundement, of Christ Mar [...] 16.15, which thing they perfor­med by their preaching and writing.

Did not the Patriarchs also and Prophets preach the Gospell and mention it in their writings?

Although euen from the beginning of the world, the ministery of the Gospell was signified to the fathers, and the Prophets spoke and wrote of this as Gen. 3.15. The seed of the woman shall breake the head of the Serpent. And Gen. 12.3. Gen. 18, 18 &. 22.17. &. 26.3.4 & 28.14 15,. In thy seede shall all na­tions be blessed, Gen. 49.10. Silo (that is Christ the seed of the wo­man borne of her womhe without the operation of man) shall come when the scepter and kingly dignitie is taken from Iudah. Deut. 18.15. God there repeateth and illustrateth the promise of the Gospell Psal. 2.6.8. &. 8.6. &. 45.8. & 110.1, 4. &c. Isa. 7.14. Behold a virgine shall beare a sonne, and shall call his name Immanuell, that is, God with vs, because the [Page 205] word was made flesh. Iohn. 1.24. And the whole 35 Chapter containeth an Euangelical Sermon concerning the death of Christ and the fruits thereof. Notwithstanding that which they preached was rather the promises of the Gospell, then the Gospell it selfe, seeing they prophecied of a thing to come, but did not declare and publish the thing alreadie exhibited and performed. Gal. 3.16 To Abraham and his seed were the promises made. Therefore the Apostle speaketh thus, Rom. 1.1. Set a part to the Gospell of God, (namely to preach it) which he had promised before by his prophets in the holy scriptures. If it were promised, therefore it was not al­readie then exhibited. And 1. Pet. 1.10. Of which saluation the Prophets haue enquired and searched forth, who haue prophecied of the grace which was to come vpon vs. But at length the Apostles did publish it being exhibited, whereupon sometimes they call it their owne Gospell. Rom. 2, 16. God shall iudge the secrets of men by Christ Iesus according to my Gospell: and 2. Cor. 4.3. But if our Gospell be hidden, &c. By these speaches they shew themselues the preach­ers not the authors of it.

Was there therefore one and the same Gospell from the begin­ning of the world, or one and the same way to obtaine saluation common to all men in all times?

It was alwaies one, for Heb. 11.4. Abell by faith receiued that testimonie that he was iust before God. Rom. 4.3. Abraham beleeued God, and it was imputed vnto him for righteousnesse. Gen. 15.16. and Acts. 10.43. To Christ doe all the prophets beare witnesse, that who­soeuer beleeueth in him shall receiue remission of sinnes by his name. Hebr. 13.8. Iesus is the same yester day and to day, and for euer. Therefore Reuel. 13.8. he is called the Lambe which was slaine from the beginning of the world, which is to be vnderstood, not in deede, and actually, but in efficacie.

Is there then no difference betwixt our doctrine and theirs who liued vnder the law?

None in regard of the substāce, but much in regard of the maner of dispensation. For to them it was reuealed, [...]. Heb. 1.1. Many waies, and in diuers manners, and therefore more obscurely and by parts, and as it were by diuers degrees, and in diuers mannes, and when the day drew nearer, the doctrine of free reconciliation in the Messiah was more cleerely reuealed.

Againe where as the auncients did touch it sparingly, we haue re­ceiued a more full enioying thereof. Therefore Christ extolling the measure of grace, whereby we excell the Iewes saith to his disciples. Mat. 13.16.17. Blessed are the eyes which see that which you see, blessed are the eares which heare those things which you heare, for many Kings and Prophets haue wished for this thing, and haue not obtained it. In a word, they beleeued in a Messiah to come, we in him that is come alreadie.

What is the matter of the Gospell, or the subiect where a­bout it is employed?

Christ, who died for our sinnes, and rose againe for our iustification, Rom. 4.25. For concerning him is the Gospell, and him onely it doth preach. Rom. 1.3. The Gospell which he promised concerning his sonne. For which cause it is called the Gospell of Iesus Christ Marc. 1.6., the testimonie of Christ 1 Cor. 1.6., also the word of the crosse v. 18, because it is a preaching of Christ crucified. And in the 22 verse. The Iewes aske a signe, and the Grecians wisedome, but we preach Christ the power of God, and the wisedome of God.

What is the subiect to whom the Gospell belongeth?

Christ teacheth vs, Marke. 16.15. Goe ye into all the world, and preach the Gospell to euerie creature, that is not to euerie particular man, but to all nations, at Mathew expoundeth it. chap. 26.13. and 28.19. and Luke 24.47. by whith it is signified that in the Gospell, is neither Iew nor Grecian, bound nor free, male nor fe­male, but all are one in Christ Iesus. Hereupon it is called the Gos­pell of the vncircumcision, Gal. 2.7. metonymically, and the Gospell of the Circumcision, which was to be preached by Paule amon­gest the Gentiles, and by Peter amongst the Iewes. But the ver­tue and efficacie of the Gospell, or of the promises of the Gospell, belong onely to them who beleeue and are elected, according to the testimony of Christ Iohn. 17.9. I pray not for the world (saith he) but for those which thou hast giuen me because they are thine. Nei­ther doth Christ therefore mocke any man, seeing all the fault is in the reprobate, whose owne conscience doth conuict them of vo­luntarie contumacie.

What is the end of the Gospell?

To propound and apply vnto vs who are found guiltie by the law, the grace and mercie of God promised by faith in Christ, or [Page 207] to promise vnto vs the forgiuenes of our sins, and our iustification before God in Christ alone, and by the meere mercie of God Rom. 3.23 24. 1 Pet. 1.9.

VVhat are the effects of the Gospell?

1 To create faith, wherupō it is called the word of faith, 2 Cor. 5.19 1. Tim 4.6

2 To minister vnto vs the spirit, therefore it is called the Mini­stery of the spirit, because it hath the power of the spirit ioined with it 2 Cor. 3.8..

4 To regenerate, for which cause it is termed the good seed, Mat- 13.37.

5 By preaching of the remission of sinnes, and all good things in Christ to comfort afflicted consciences, and refresh them, whereupon it is called the good word of God Heb. 6.5..

6 To heale them who are sicke in spirit, therefore it is called the wholsome word Tit, 2.8.6,.

7 To quicken them who are dead in their sinnes, therefore it is called the word of life Philip. 1.16.

8 To pacifie troubled consciences, therefore it is called the Gos­pell of peace Ephes. 6, 5,.

9 To establish the kingdome of God, therefore it is called the Gospell of Gods kingdome.

10 To turne vnto death to the vnbeleeuing, but vnto life to thē which beleeue, Marc. 1.14 for which cause it is called the sauour of death vnto death. 2. Cor. 2.16 (but this is accidentall) and the Jauour of life vnto life. As an oyntment giueth strength to the Done, but de­stroyeth the beetle of life, saith Nyssenus.

Finally, to preserue vs vnto eternall life, whereupon it is called the Gospell of our saluation. Ephes, 1.13

But whence proceedeth this efficacie of the Gospell?

From God alone by the holy Ghost, and hereupon, Rom. 1.16. The Gospel is called the power of God to saluation vnto euerie one that beleeueth, by a definition taken from the effect. So 1. Cor. 1.18. that is, it is a liuely and powerfull instrument of Gods power, which sheweth it selfe in working in vs the knowledge of our sal­uation, therefore it is named the Scepter [...] of Gods power psal. 110 2, and the arme of God Isac. 53.1, But in the 14. of the Reuelation, vers. 16. it is cal­led the eternall Gospell, not in respect of the dispensation which had the originall in Christs time, and shall make an end with this world: but in regard of the efficacie and vertue, which beginning from the creation of the world, shal last for all eternity.

How many parts of the Gospell are there?

Two, 1. Preaching Repentance. 2. And promise of Iustificati­on or remission of sinnes. Luke. 24.47.

Is it the proper office of the Law or of the Gospell to preach repentance?

If by the name of repentance, you vnderstand not [...] that is not contrition and sorrow for sinne, but [...], that is, a sauing conuersion to God by faith, it is the dutie and office of the Gospell, (being taken for the whole ministerie of the New Testament) not of the Law.

1 Because that which offereth us grace, to that also it belon­geth to inuite vnto repentance: but the offer of grace is made by the Gospell. Therefore Christ will haue repentance to be prea­ched in his name, Luke. 24.46.

2 Because Baptisme which is a visible preaching and marke of repentance which consisteth in mortification of sinne, and ray­sing vp of the new man Rom. 6.3,, is not a Sacrament of the law, but of the Gospell Mark. 16.16.

3 Because true repentance cannot be without regeneration: but no man is regenerated, 1 Pet. 1.23 but by the Gospell, the holy Ghost working within him by faith Mark. 16.16.

4 Because faith and repentance are vnited by an inseparable coniunction: but faith is preached by the Gospell, and is infused into men by the meanes thereof, and is wrought in our heartes by the holy Ghost Iohn. 17 20.. Thererfore also repentance.

5 Because the Law worketh death, 2. Cor. 7.10. therefore it worketh not that griefe which is according to God, and therefore not true repentance neither.

6 Because repentance and forgiuenesse of sinnes are ioyned to­gether by an vnseparable bond Luk. 24.46..

7 Because that which Luke, 9.6. calleth to preach the Gospell, the same is expounded by Marke, to preach that men should repent, that he may teach vs thus much that the Gospell is the preaching of repentance and of forgiuenesse of sinnes in Christs name. Not­withstanding we confesse that the law is a preparation to repen­tance, and that it detecteth the sinnes knowne to it Rom. 3.20, but the Gospell onely inuiteth vs to the true and sauing repentance for them.

What opinions are against this doctrine?

1 A sinister and peruerse exposition of the words of Augustine, De fide & operibus, cap. 9. That the proper doctrine of the Gospell is not onely concerning faith, but also concerning the works of the faith­full. Of Ierome in his preface vpon Marke saying, that there are foure qualities of the Gospell. 1. Precepts commaunding to decline from euill. 2. Commaundements enioyning vs to do, that is good, 3. Testi­monies shewing vs, what we must beleeue concerning Christ. 4. Te­stimonis of examples which shew perfection,, as, Learne of me, for I am lowly and meeke. Mat. 11.29.

2 The blasphemie of the wicked, who say the Gospell is a fire­brand of sedition, and a foule puddle and sinke fraught with ma­ny mischiefes.

The one and twentieth common Place. Of the agreement and difference of the Law and Gospell.

Are the Law and Gospell doctrines one opposite to another?

NO, but onely diuers and seuerall so as in some things they agree, in others there is a great difference.

In what things doe they agree?

1 In the efficient cause: For one and the same God is author of the Law and Gos­pell.

2 In their last end, for God doth require the verie same thing in the Law and Gospell, if we consider the last end, namely, ful, per­fect, and spirituall righteousnesse which leadeth to eternall life, for without perfect righteousnesse, that is, entire obedience to Gods law, no man entereth into life: and looke what things the Law re­quireth, namely, satisfaction for both the fault and punish­ment, and most perfect obedience, these doth the Gospell bring to them which beleeue in Chtist, and so by the Gospell the Law is established, not destroyed. Rom. 3.31.

But wherein doe they differ?

1 In the manner of knowledge, for the Law is knowne in some [Page 210] sort by nature, for as it is said, Rom. 2.15. The Gentiles shew the worke of the Law vvritten in their hearts. But the Gospell is not perceiued by no sharpnes of reason. But of it, it is said, Ioh. 1.18. No man hath seene God at anie time, the sonne vvho is in the bosome of the father, he hath reuealed him to vs. And Ephes. 1.9. Colos; 1.16 2 Tim, 1, 10 The Gospell is called a Mysterie, that is, a secret, hidden from euerla­sting▪ and made manifest by the ministerie of the spirit. And 1. Cor. 1, 23. We preach Christ crucified, foolishnesse to the Gentiles, and a stumbling blocke to the Iewes. And 2.7. We speake the vvisedome of God in a mysterie, euen the hid vvisedome vvhich God hath deter­mined before the vvorld vnto our glorie, vvhich none of the Princes of this vvorld hath knowen.

2 Againe in order of the manifestation, because the law goeth before, the Gospell followeth, by nature, publication, and mini­sterie. Also in respect of the minister, for the minister of the law was Moses, the minister of the Gospell is Christ Ioh, 1, 17 &, 7, 22,. Likewise in the maner of comming to the end which is common both to the Law and Gospell, or in the manner of obtaining righteousnesse: for the doctrine of the law is the law of works which preacheth of doing, and giueth the reward to him that doeth the law: but the Gospell is the law of faith which imputeth faith unto righteous­nesse to him that doth not worke, but beleeueth in him, who iu­stifieth the vngodly. Rom. 3.21. & 4.5. & 10.5. Moreouer the law requireth of man a mans owne proper righteousnes, and perfect obedience to all the commandements of God, which he is bound in his owne behalfe to performe. Leuit. 18.5. Mat. 19.17. If thou vvilt enter into life, keepe the commaundements: but to him that hath not this obedience it threatneth a curse Deut, 7, 2. Gal. 3, 10 But seeing it is im­possible for man to attaine this end, by reason of the corruption of the flesh Rom, 8, 3.7, the Gospell offereth vs the righteousnes of another namely of Christ, to be receiued of vs by faith, that they which beleeue the Gospell may haue by imputation that which the law requireth to be in a man by propertie. Rom. 5.19. By one mans obedi­ence shall many be made righteous. And, Christ is the fulfilling of the law vnto righteousnes to euery one that beleueth, Rom. 10.4. or, (which commeth to the same effect) we may thus say, The law demādeth the sum of our debt, the Gospell publisheth the remission of it.

3 They differ in the forme or difference of the promises: for the promises in the law of eternal life & temporall benefits are condi­tional. [Page 211] That is they require the condition of perfect fulfilling the law, as a cause, as for example, If thou do these things thou shalt liue in thē, where the particle, If, for because, expresseth the cause, for our obediēce is required in the law as a cause. But the promises of the gospel are free, & are not giuē because of fulfilling the law, but fre­ly for Christs sake. Therfore whē it is said. If thou beleeue, the particle If is not causal, but syllogistical, that is, it sheweth a consequence, nei­ther is there signifyed by it a cause or desert, but a mean & instru­mēt, without which, applicatiō of Christs benefits cānot be made. Therfore the particle freely, doth especially make a difference be­twixt the gospel & the law. Rom, 3.24. Being iustified freely by his grace through the redemption of Iësus Christ, which grace is set forth by many parables in the gospell.

4 They differ [...] that is to say by the effects, adiuncts, efficacy & office of either of them. For, first the law teacheth good works, neither doth it minister strength to the auditors therof, by which they may performe those works, neyther changeth the minds of men: for of the law Moses speaketh thus, Deu. 29.4. Ye haue heard & seen, but God hath not giuen you an vnderstanding hart: But the gospell endoweth the saints with the holy ghost, which spirit doth also giue that which the gospell requireth, to wit, faith, Ier. 31.33. I will write my law in their hearts not with inke, but vvith my spirit. And the Apostle Gal. 3.2. speaketh thus. This one thing I vvould knovv of you, haue you receiued the spirit by the vvorks of the lavv, or by the hearing of faith. Therfore Paul 2. Cor. 31.8. calleth the lavv the ministery of death, vvritten in the tables of stone, but the gos­pell, the spirit planted in the heart▪ and ver. 9 he calleth the law, the ministery of condemnation, but the gospell▪ the ministery of righteous­nes. 2. Againe▪ the law sheweth the disease, accuseth, exasperateth and laieth open sins, but doth not take them away, Rom. 3.20. But the gospell couereth sin, and healeth the disease by declaring and pronoūcing free pardon of sins by Christ alone, & for this cause no man could euer be iustified by the law, but by faith of the gospell we are all iustified. 3. In the law is reueiled the wrath of God vp­on euery man, in the gospell without the law is reueiled the righ­teousnes of God, from faith vnto faith. Rom. 1.17. & 3.21.

5 Lastly, the Law and the Gospell do differ in the application to the obiectes or degrees of men: for as the Apostle com­maundeth. 2. Tim. 2.15. that Doctors should rightly cut the [Page 212] word of God [...], the preaching of the law properly belon­geth, to the impenitent, and they who are not yet conuerted, and those who continue in their sinnes, hypocrites, and secure persons, as Christ Mat. 22.37. vseth the threatning of the law against a proud Lawyer. Therefore saith the Apostle. 1. Tim. 1.9. The law was made for the vniust. But the Gospell belongeth to the repen­tant. Therefore Christ in Luke▪ 4.18. out of Isay. 61.1. teacheth that the Gospell is to bee preached to them that are poore in spirit, and of a contrite heart. Therefore also Luke. 7.48.50. he preached grace and mercie to the penitent woman.

Is it necessarie and profitable to know the difference of the Law and Gospell?

It is, for the name it selfe doth cleeeely proue that the law is one kinde of doctrine, and the Gospell another.

2 Because the not knowing of this difference is a fountaine of error obscuring the light of the doctrine of Christ, of the righte­ousnes of faith, & of perturbations of conscience. On the contrarie, by the difference of them both the office and benefits of Christ are better vnderstood.

3 The Church is discerned and acknowledged from other sects, and true faith and conscience is kept in great and true horrors of conscience.

What things are repugnant heerto?

1 The error of the Papists, who make no difference betwixt the Law and the Gospell, but transforme rhe Gospell into a law, and call it a more perfect law: saying also that the old law was a law of feare, the new, a law of loue: and that Christ hath merited and doth giue to vs that grace, whereby we may fulfill the com­maundements, and by them attaine righteousnesse and eternal, life.

2 Of the Monks, who cal those things which Christ, Mat. 5 38. & 6.31. & 19.11.12.21. speaketh to expound the lawe, to lance the conscience, and to stirre them vp to a desire of himselfe, counsels onely necessary for them who de­sire something more perfect then the law of Moses commaun­deth: & of this nature they faine three things chiefly to be deli­uered by him. 1. of not reuēging, 2, of pouerty, 3. of virginity▪ but the precepts they say are necessary to al men, where as on the cōtrary [Page 213] there is not the least word which Christ spoke which wee must not obey.

3 The error of Pelagius and the Schoolemen, who haue taught that the Patriarches were iustified and saued by obseruation of the law of nature, the Iewes by keeping the law of Moses, but Chri­stians by obseruation of the new law of the Gospell.

The two and twentieth common Place. Of the difference of the old and new Testament.

What signifieth the word Testament?

PRoperly it signifieth the iust and true meaning of our will, when a man disposeth of his goods how they shall be ordered after his death. The Grecians doe properly and peculiarly call it [...].

2 According to the vse of Scripture it is vn­derstood to be a couenant or agreement be­twixt God and men, who before were at variance, in which co­uenant God doth promise to man those benefits which himselfe hath, namely saluation and eternall life: and man on the other part doth relie vpon God by confidence in his promises, and doth con­firme his faith, & nourish it by the testimonie of the couenant Heb. 7.22. And for this cause is called of the Hebrewes [...] Berith, which properly signifieth [...] in Greeke, that is a couenant betwixt them which liue.

3 Metonymically, with addition of Old or New, it signifieth the bookes and distinct parts of the Bible. The old Testament signifi­eth the writings of Moses, and the Prophets, and the new contai­neth the writings of the Euangelists and Apostles. 2. Cor. 3 6. God hath made vs able Ministers of the Nevv Testament. And verse 14. Euen vntill this day the same veile remayneth in the reading of the Old Testament.

Seeing the word [...] Berith doth not signifie [...] or a testa­ment, but [...], that is a couenant amongst them who liue: 1. Reg. 5.12. why doe the Greeke interpreters of the Bible call the couenant made by God with men, [...] or a testament?

Because [...], in a generall word signifieth also [...], that is, a bargaine or couenant, [...], which generally signi­nifieth to couenant and agree vpon a bargaine. Luc. 23.29. [...] i. I make a couenant with you as the father couenanted or gaue order to me.

2 Againe because this couenant of God with men hath some thing common with a testament, and differing from other coue­nants: for in other couenants nothing is lesse required then the death of them who enter couenant: heere on the contrarie it be­hooued that the couenant made betwixt God and men, should be confirmed by the death of Christ. For these causes also the A­postle, Hebr. 9.15.16.17. Doth keepe the word [...], and draw­eth an argument from the proper signification thereof.

And it is called a testament, because it is a certaine testimonie of the will of God.

Of what parts consisteth the Testament betwixt God and men?

Of three. 1. A free promise on Gods part.

2 Faith in the promise on mans part.

3 The outward testification or marke of the same: euery of which parts by a Synecdoche, a part for the whole, receiue the name of Testament, as Gal. 3.17. The law doth not make void the couenant confirmed before by God: where the word Testament is vsed for a promise made by God to Abraham Gen. 17.7. 2. God said to A­braham v. [...].. Thou therfore keep my Testament. & Psal. 44.18. All these things are come vpon vs, yet doe wee not forget thee, neyther deale false­ly concerning thy Testament, where the word Testament is vsed to signifie the faith of man towards God. 3. Gen. 17.18. This is my Testament that euerie male among you be circumcised. and Luke 22 20. This cup is the new testament in my bloud, and Act. 7.8. God hath giuen to Abraham the testament of circumcision. It is vsed Me­taphorically for an outward signe or testimonie and badge of the testament. Gen. 17.11.

Hath God made more, or onely one couenant with men?

As since, the time of the fall of our first parents, hath beene and is the same way to attaine saluation by Christ, so there is one perpetuall couenant or testament of God, whereby God bindeth himselfe to giue saluation to all those who beleeue in Christ.

But doth not the scripture mention two couenants?

It doth indeed, because of the dispensation of the same couenāt which at diuers times was diuersly appointed by god, wherof the one is called the Old Testament, & the other the New. Yet we must note that the old Couenant, is vnderstood and called two waies: somtimes in respect onely of Moses his lawgiuing, and it is called the couenant of the law, the sanction and establishing whereof is described, Exod. 24. and sometimes to signifie the couenant of grace or free couenant, in what manner it was made with Abra­ham and his posteritie, Gen. 17.7.

But by the appellation of the new couenant, is vndestoode no more then the free couenant. Of both these Ierem. 31.31.32. spea­keth thus. Bebold the daies shall come saith the Lord, and I will make with the house of Israell, and with the hovse of Iuda my couenant, not according to that couenant which I made with their fathers in the day when I tooke them by the hand to lead them out of the land of Aegypt, but this is my couenant which I will make with the house of Israell. After those daiet (saith the Lord) I will giue my law in the mid­dest of them, and I will write in their heart, and I will bee their God, and they shall be my people, and I will be mercifull to their iniquities. After which words the Apostle addeth, Hebr. 8.13. Ʋ Ʋhen he saith a newe one, he hath abrogated the former. And Galat. 4.24. He teacheth that Agar the seruant was a sha­dow of mount Sinai, from which was giuen the Law, and that Sarai the free woman was a f [...]gure of the heauenly Ierusalem, from which sprung the Gospell: and he addeth, that by these are signified the two Testaments, the one bringing forth children vnto bondage, that is slaues, and the other to libertie, or free men▪ and in the ninth Chapter to the Hebrewes, he maketh a compari­son of the Old and New Testament, the summe whereof com­meth to this purpose, that the Old testament was a shadowe of the New, and the New a fulfilling of the Old: the new was folded vp in the Olde, and the New enfolded in the Newe. [Page 216] But in this place where the question is concerning the likenes and difference of the Old and New Couenaunt, we by the name of old vnderstand onely the free Couenant, in such sorte as it was made with our fi [...]st parents straight after the fall, and was confir­med to Abraham, of which the law of Moses was an helpe, and at length it was renued in Christ. Dan. 9.27.

How are these two testimonies one, which are so diuers?

In substance, or in respect of all the causes thereof, to wit, Ef­ficient, Matter, Forme, and End.

How do they agree in the efficient cause?

Because the antecedent cause of both the couenants was the wonderfull descending, and as it were abasing of God, whereby he stooped so low as to binde men in league and couenant vnto him, which thing Moses testifyeth, Deut. 8.17. & 9.5. Offering the pure mercie of God against the merits of the Iewes: and Iosua 24.2.3. But the antecedent and meritoriovs cause is the death of the Mediatour, Apoc, 13.8 Dan. 9.27..

How are they all one in matter?

Because the foundation and substance th [...]reof is onely Christ the Mediator, without whom God cannot receiue men into fauor, and this is he who is that blessed seed in whom all the nations of the earth were to be blessed Gen. 12.2.. So Paul 2. Cor. 5.19. God was in Christ not imputing their sinnes, and Heb. 13.8. Christ remaineth the same to day and yesterday and for euer.

2 Because both the Sacraments haue one signification, yea the Sacraments of both couenants are the same, I say the same in sig­nification and vse, that is testimonies of the same grace, as Paulo testifieth, that the Israelites had the same Baptisme, and the same supper which we haue. 1. Cor. 10.2.3. for although there appeare some diuersitie in the matter of the signes and the number therof, yet here is no matter to be made therof, as in the mariage ring v­sed to make contracts, there is no regard made whether it be of gold or of siluer, whether it be one or more, but only the end and promise made to the confirmation of that, wherof it is made.

How doe they agree in the forme?

Because the mean or maner whereby we cleaue to God was one alwaies, namely faith, as the Apostle sheweth, Heb. 11. and Christ Iohn, 8.56: Abraham reioyced to see my day, and he saw it, namely, [Page 217] by the eyes of faith: and Paul. Rom. 3.21. that the righteousnes Which is of Faith hath testimonie from the Law & the Prophets. And Gen. 15.6. Ahraham belieued God, and it was imputed vnto him for righteousnesse, which was written for vs, &c.

How agre they in the end or marke whereat they driue?

Because the old testament (as also the new doth) did stirre vp the elect, not vnto a carnall or earthly felicitie and the benefits of this present life, but much more vnto hope of blessed immortality.

How prooue you this?

1. By the forme of the couenant it selfe, which was one both before and after Christs manifestation in the flesh: for God al­waies made such a couenant with his seruants, as he did with A­braham, Gen. 17.1.7. I am Schaddai, that is, God all sufficient, thy God, and the GOD of thy seede after thee, keepe thou my co­uenant, walke before me and be vpright. Leu. 26.12. I will bee your God and you shall bee my people, in which words euen the Prophets themselues declared, that life, saluation, and all blessednesse, yea e­uen heauenly blessednesse is cōprehended. For he declareth to thē that hee will not bee the God of their bodies onely, but especially of their soules: but the soules, vnlesse they bee ioyned vnto God by righteousnesse, are separated from him and remaine in death. Yea moreouer, God hath professed himselfe to bee the God of them who are alreadie deceased, namely, Abraham, Isaac, and Iacob Exo. 3.6 Mat. 22.32.

2. By the examples of the fathers, Adam, Abell, Noah, Abra­ham, Isaac, and Iacob, who neglected this present life amidst the many temptations & sorrowes which happen in the whole course of their life, did with all their hearts labour to come vnto the ha­bitation of eternall felicitie, so as both they, and they also who be­lieued vnder the new testament, did aime at the same marke. Which thing the Apostle confirmeth Heb. 11.9.10. By faith Abra­ham tarried in the Land of promise, as in astrange country, as one that dwelled in tents vvith Isaac and Iacob, who were partakers of the same inheritance. For hee looked for a citie hauing a good foundation, vvhose builder and maker is God. And vers, 13. All these dyed in faith and receiued not the promises, but savv them a farre off and beleeued, and receiued them thankfullie, and confessed that they vvere strangers and pilgrimes in the earth. Gen. 47.9. Whereupon wee necessarily [Page 218] gather that the promise of that land made vnto them by God, is not principally and properly to bee vnderstoode, of that very land it selfe, and of an earthly felicitie, but of eternall life signified by it. Therefore also they desired to bee buried in that land, as being a pledge of eternall life giuen them by God Gen. 47.29.30. &. 50.25. And Iacob being readie to die, professed that hee waited for the saluation of the Lord Gen. 45.18..

3 By the testimonie of Balaam himselfe, who was not void of the knowledge of this end, when as he said, Numb. 23.10. Let my soule die the death of the iust, and let my last end be like his. The same thing Dauid afterwards expounded, Ps. 116.15. when hee saith, that the death of the Saints is pretious in the sight of the Lord, but the death of the wicked is very euill.

4. By the testimonie of the Prophets, who in a most full & per­fect light, did beholde and expect eternall life, and the Kingdome of Christ: as Dauid psalm. 39.13.14. I am a soiourner and a stranger as all my fathers. And v. 6.7.8. Euery man liuing is vanitie, euery man walketh like a shadow, and now O Lord, what is my expectation? my hope is euen in thee. But aboue all others most notable is the saying of Iob. cap. 19.25. I know that my Redeemer liueth and I shall see God in my flesh. My hope is vvithin me. The Prophets also do testifie that this couenant made by God with the fathers, was spirituall, eter­nall and heauenly Isa. 51.6. &. 66.22. Dan. 12.2..

5. Because Christ promising heauenly felicitie to his Disciples saith, that they shall sit downe with Arbraham, Isaac, and Iacob, in the Kingdom of Heauen. Mat. 8.11.

6. Because the holy fathers were endewed with the same spirit of faith wherwith we are Gen. 15.6. 2. Cor. 4.13, Heb. 11. Out of which and other like places, that is euicted which we were to proue, namely, that in the old testa­ment the same end was proposed to the faithfull, which is propo­sed to the beleeuers in the new testament.

Seing that in substance there is one onely Testament, why is it called 2. Testaments, namelie the Old and the New?

By a diuision, not of the Genus into Species, but of the subiect into accidents, that is, the substance is not diuided, but the diuerse accidents which are without the essence of it make things seeme diuerse, which in it selfe remaineth one & the same in substance.

Therefore in what doth the diuersitie of the couenant consist?

It is wholy in the adiuncts, which are outward and accessarie things, or in the maner of administration and circumstances of the dispensation thereof.

Ʋ Ʋhat is the first difference?

It is taken from the maner of leading vnto the end, propounded to both testaments, namely to eternall life: for vnder the old te­stament, the Church which was yet in her nonage and tender yeares, was led, as it were, by the hand vnto the heauenly inheri­tance by the helpe of earthly benefits, especially by that grosser and plainer type of the Land of Canaan. Therfore Abraham is not suffered to rest in the promise of that Land, when he had receiued it: but is aduanced and lifted vp higher by a greater promise. For thus he heareth God speake to him; I am thy protectour and thine exceeding great reward. So Dauid from temporall blessings riseth to that highest and last blessing. Ps. 73.26. The Lord is my por­tion for euer. And Psal. 16.5. The Lord is the portion of mine inheri­tance, and of my cup, thou shalt maintaine the lot of mine inheritance. As on the contrarie, the depriuation of that Land, as being a signe of eternall life, was acounted a curse. But in the new Testament, we are led the direct way, without any turning vnto meditation of eternal life, these earthly and grosse helps being omitted.

What is the other difference?

It is takē frō the Doctrin annexed to it, or frō the maner of leading men to the fountaine and author of saluation, and the knowledge of mercie in Christ, for before the comming of Christ, the admini­stration was more burthensome, troublesome and costly, for God brought vp and led the auntient Fathers more straitly, by laying v­pon them the tuition and gouernment, the teaching and obser­uance of the Law Gal. 3.24 & 4.1, 2.3, with hard conditions, and laying vpon them the yoake of many seuerall ceremonies Act. 15.10, and the burden of his curse also. But vs he intreateth more kindly and liberally, without that hard & strict exacting of the performāce of the Law, the bur­then of the curse being removed from our shoulders, & that into­lerable yoak of ceremonies, by the preaching of the Gospel. Mat. 11.28. Come vnto mee all yee that are weary and heauie leaden and I will refresh you: Take my yoake vpon you, for my yoake is easie.

And from this adiunct doth Ierem. 31.31.32. take a difference betwixt the Old and New Testament, by a Metonimie of the Ad­iunct for the Subiect, calling the Lawe of Moses, considered by it selfe and in it selfe, a Legall and auntient Couenant, because it was the law of creation, whereby God tooke of vs assurance and full couenant for our perfect obedience to be performed by our owne strength Gal. 3.12 Math. 19, 19 17. Deut. 6.5 Luk. 10.27.

But the Gospell couenanteth with vs, that perfect obedience shall be giuen vs by him of his free voluntarie fauour, & is there­fore a nevv and free Couenant Ephes. 2.8 Iohn. 6.45.

So also in respect of this adiunct the Apostle 2. Cor. 3.6.7.8.9.11 and Gal. 4.24. Compareth the Old testament or Law, with the New testament or Gospell, and the Old hee calleth the Let­ter, the ministerie of death and condemnation, consisting in the Letter, and ingrauen in stones, because the law in respect of them that heare it, hath no more power then any writing in it selfe void of all force and can do nothing else but accuse vs of vnrighteousnesse, & wrap vp all mankind in the curse.

But the New Testament so farre forth as it is opposed to the law being considered by and in it selfe nakedly, hee calleth the Spirit, and the ministerie of the Spirit and righteousnesse, that is the prea­ching of the Gospell, because it reuealeth the mercie of God, by which wee are iustified, & renewed by the spirit of Christ: whom the Gospell hath, being ioyned vnto it, who also giueth to the e­lect that faith which he requireth of vs.

Againe, he calleth the Old testament, a testament of bondage, because it breedeth a seruile feare in our mindes, because the law, by adding a most hard and impossible condition, can stirre vp no­thing in our heatts, but the feare of Gods wrath. But the new he calleth a Testament of Libertie, because it stirreth vp the beleeuers to a sonne-like trust in God. Rom. 8.15. Yee haue not receiued the Spirit of bondage again vnto feare, but the spirit of adoption, by vvhich vve crie, Abbafather.

What is the third difference?

It is taken from the qualitie and maner of reuelation: for in the Old testament all things were set downe more darkly: and the Old testament did shadow out Christ to come, by promises, types figures, ceremonies, and diuers rites, and it was a portraying and [Page 221] sleight shadowing of the New testament: for as the high priest himselfe was a type of Christ Heb, 8, 1.2 & 9.7.8.9.11, likewise also the mercie seate Rom. 3.24. So also were the sacrifices, shadowes, yea visible Sermons of Christs passion, as also the purifications in the Law did shadow forth the only & true expiation and pacification for sinnes, which was to be made by the bloud of Christ, as it is said, Heb. 10.1. The Lavv had in it a shadow of good things to come, & not the very Image of the things.

But the new is administred more clearely plainely by the preaching of the Gospell, by Baptisme and the Supper of the Lord, it also giueth vnto vs the present inheritance and solid bo­die, or it sheweth vnto vs Christ, who is giuen Act. 1.8 Mat▪ 26.28.

And in respect also of this adiunct, the New testament is opposed to the Old Heb. 10.1 &c.. And the Old was confirmed by the slaughter of beasts, and the sprinkling of their bloud, but this by the bloud of Christ: whereupon Christ saith at his Supper, Luk. 22.20. This cup is the New Testament in my bloud. The Old was temporarie and to be abolished, & is taken away by the comming of Christ, because it had a resemblance of things to come: but this, because it giueth vs the bodie it selfe, and the trueth of the thing, it is eternall and shall neuer perish, Psal. 110.4. The Lord hath sworne and it shall not repent him, Thou art a Priest for euer, &c. Thefore Augustine saith In the Old Testament is a hiding of the New: in the new a manifestati­on of the Old.

What is the fourth difference?

It is taken from the measure of the Spirit, because now is grea­ter abundance of the Spitit in the New Testament, and a greater knowledge then was before vnder the old testament, if you con­sider the bodie it selfe of the Church Act. 2, 17, Iohn, 7.38 39 Ierem. 31 34 Isa. 11.9. & 54, 13 Iohn. 6.45, 1 Cor. 2.10 1. Ioh- 2, 20.27. For although there were many vnder the Old testament, who seeme to haue beene en­dewed by God, with greater gifts, then any vnder the New: yet wee must iudge of the abundance and greater efficacie of the spirit vnder the new Testament, not in respect of euery particu­lar man amongst the faithfull, but of all in generall, or the whole Church together.

Hereupon Ioel. 2.28. I will poure out of my Spirit vpon all flesh, that is, I will giue it in great abundance. Hence also the old testa­ment is called by Paul a testament of the Letter 2. Cor. 13.6.. But the new is Spirituall, because God doth shew more power of the spirit in the [Page 222] preaching of the Gospell, then of the Law.

What is the last difference?

It is in the largenesse and newnesse of the people of God gathe­red together out of the Iewes and Gentiles, or the whole compa­ny of them, who are receiued into the couenant: for the Old co­uenant properly belonged to Abraham and the Israelites his po­steritie, Deut. 32.8. VVhen the most high God diuided to the nations their inheritance, when he separated the sons of Adam, he appointed the borders of the people according to the number of the children of Israell, Gen. 15.18. &. 17.7 for the Lords portion is his people, Iacob is the lot of his inheritance.

But the new couenant belongeth to all nations to whome God hath vouchsafed the light of the Gospell, Mark. 16.15. Go yee into all the world and preach the Gospell to euerie creature. Hee that shall beleeue and be baptized, shall be saued, &c. Act. 10.15.34.35.43. Rom. 1.16. & 3.29. As in many other places.

But may not God seeme mutable or vnlike himselfe, seeing hee hath changed that which once hee purposed?

No in no case, for neither hath hee changed his purpose, nor done any thing disagreeing with it: but hee sheweth himselfe most wise, because in diuerse ages he knoweth how to vse diuerse meanes, to bring his elect to the knowledge of their saluation in Christ, according as hee saw the estate of both, that is, as both old and latter times required: Euen as the Physition taketh one course of cure in a childe, another in a man of ripe age, according to the diuersitie of their constitutions: and yet can hee not therefore bee tearmed inconstant or vnlike himselfe. Therefore Paule, Ephes. 3.10. calleth this dispensation of the couenant, the manifolde and diuerse wisdom of God, because God in his wisdome, doth in other maner call the Gentiles, then in old time he did the Iewes.

[...] Ʋ Ʋhat therefore is the Old Testament?

It is a solemne maner of confirming the Couenant comprehen­ded in the Morall Law, the ceremonies and Sacrifices, ordained to this end, that the promise of grace and eternall life for Christes sake might bee kept, with condition of faith & obedience through faith on mans part to be performed.

What is the new Testament.

It is a full manifestation of Gods grace, which hath shined to the world since Christs comming into the world, which is effec­ted, [Page 223] without the strict and hard exacting of the Law, and the admi­nistration of the ceremonies.

Ʋ Ʋhen was this ordained?

In Paradise, straight after the fall of our first parents: for at that time was vttered the first promise pertaining to the Gospell, con­cerning Christ to come Gen. 3.15, and afterwards it was made to a cer­taine familie, namely of Abraham Gen. 12.3 &, 17, 4, 5, 19. &, 22, 18,, It was performed at the time when Christ was exhibited, and confirmed by his bloud and death

But why is one and the same Testament called Old and New? Luk 22, 20

It is Old, in regard of the promise, New, in regard of Christ al­readie exhibited. Also it is Old in respect of the adiunct. For the publishing of the Lawe did, in time goe before the sending of Christ, and that ample declaration of the Gospell: or new, as it were, renewed, as Iohn. 13.34. The Lord there calleth the com­maundement of Loue, a new commaundemen, wholy renewed, or which must be euer new.

Besides, because it was confirmed by Christs death. For a Te­stament is confirmed and in force, when the testator is dead, o­therwise it is not of force whilst he liueth who made it. Heb. 9.17.

Who made this will or Testament?

The sonne of God.

VVho are the hearers?

All that beleeue.

Ʋ Ʋhat is the inheritance?

All the benefits, which the death of Christ hath procured vs.

VVhat are the tables of the Testament?

The holy Bible, or holy Scripture.

Ʋ Ʋhat seales are there to this Testament?

The Sacraments, which in the Old testament were circumcision and the Passeouer: but in the new Baptisme & the Lords Supper?

What is the vse of this Doctrine?

It sheweth, that there was alwaies one way to attaine saluation, namely by faith in the free promise of Christ, and that there was one and the same Church in the old and new Testament.

What opinions are against this Doctrine?

1. The errour of Sernetus and certaine Anabaptists, who faine [Page 224] that the people of Israell was fatted & pampered in this life, with­out any hope of heauenly immortalitie, euen as swine or beasts are for the slaughter.

2 The madnes of them who falsely imagined a threefold way of saluation, namely, the Law of Nature, the Law of Moses, and the Law of Christ, as if there had beene three seuerall couenants of God, differing in substance.

The three and twentieth common place. Of the passion and death of Chist.

What vnderstand you by this terme of the passion of Christ?

1 I vnderstand by a Synecdoche, a part for the whole, whatsoeuer Christ suf­fered from the first moment of his conception: as for example, his lying in the maunger when hee was newely borne, when there was no roome for his mother in the Inne, Luk. 2.7. And afterwards when vpon the eight day after his natiuitie hee shed his bloud in the circumcision, the same Chap. vers. 22. and from thence vntil the time wherein hee was offered a sacrifice for vs vpon the Altar of the crosse, but especially all kinde of iniuries and that horrible punishment, which was executed vpon him vnder Pilate.

2. The passions of Christ are called the crosses or calamities of Christes mysticall bodie, which is the Church, or of his mem­bers, which must bee heere accomplished vntill all the members in their certaine manner and measure become conformable to Christ by the crosse. Whereupon the Apost. Colos. 1.24. saith thus, I fulfill [Page 225] the rest of the afflictions of Christ, in my flesh, for his bodies sake, which is the Church, that is, for the comfort of the Church a, for (as Leo the first saith;) The iust hau [...] receiued, not giuen crownes: and from the fortitude of the faithfull are sprung examples of patience, not gifts of righteousnesse.

3. Metonimically the adiunct for the subiect, by passion is vnder­stoode the Historie, describing Christ passion.

Ʋ Ʋhat is the Lords passion or suffering?

It is a part of Christs obedience, whereby he himselfe beeing in­nocēt became a sacrifice for the guilty: or thus; It is a propitiatory, sacrifice wherby the son of God, being made man, offered him­selfe to the father, that hee might merit for all that beleeue in him, eternall iustification, sanctification, deliuerance from sinne and e­ternall death, and in the end eternall life; as Christ himselfe doth expound the matter, Ioh. 17.19. I sanctifie my selfe (that is, I offer my selfe) to the Father for them, to be an holy and pacifying sacrifice, that they also may be sanctified for euer.

VVhat are the efficient causes of Christs passion?

There are three efficient causes thereof. God, Sathan, and men: and all these in diuerse respects.

1. The Counsel and determination of God, the most absolute and high will of God, that is, his ordinance, whereby from eternitie he hath so disposed of this businesse, that therein he might manifest his iustice and mercie.

2. The primitiue or outward cause mouing vnto it, the cala­mitie of mankinde, and the tyranny of the Diuell ouer mankinde.

3. The antecedent or inward cause mouing here vnto was the vn­speakeable loue of God the father, towards his creature, as it is said Ioh. 3.16. So God loued the world, that hee gaue his onely begotten sonne, &c.

4. A fellow cause working voluntarily and with election, and o­beying the father, was the sonne of God himselfe, who as Paule saith. Phil. 2.7. Made himselfe base, taking on him the forme of a ser­uant, & became obedient to the father euen vnto the death of the crosse. For hee deliuered himselfe into the hands of his enemies volunta­rily and readily, according to the prophecie. Esai. 53.7. He was offe­red because he would▪ and Heb. 10.4. out of the Psalm. 40.7.8.9. Be­cause it was impossible by the bloud of Buls and Goats to take away sins, [Page 226] therefore Christ entring (namely into the world) said, Sacrifice and oblation thou wouldest not haue, burnt sacrifices for sins thou wast not pleased with, then I said, Lord I come, (in the beginning of the book it is written of me) that I may doe thy will, O my Lord.

Sathan also is a chiefe cause of Christs death, because with an an­cient hatred he persecuted the seed of the woman, and when hee could do no more hee bit his heele, as it was foretold Gen. 3.15.

All men are causes of Christs death, and to them it must be im­puted because of the guilt and the sinne wherein euery one is en­tangled.

The helping or instrumentall causes of Christs death were, Iu­das, and the high Priests who counted to Iudas the 30. siluer pie­ces Mat. 26.15.. Annas also & Caiphas, Pilate, and the people which cryed Away with him, away with him Ioh, 18.15. And the Roman souldiers who were his executioners, which instruments, notwithstanding God so vsed, as he finished, by them a worke most holy, to wit, the re­demption of mankind: but the cursed instruments (for none but the most vile and wicked could endure to betray, condemne and murder an innocent) he did punish with most iust punishments, seing they sinned not by constraint, but of their owne accord and most of them against their owne conscience.

What is the subiect oft this passion?

The Lord himselfe, the verie sonne of God being made man.

But whether was the passion a suffering of his whole person, or of one of his natures onely?

The passion was of the person, because that person which suf­fered was God and man: but he suffered not in his diuine nature, for it cannot be that an immutable thing should suffer, & an im­mortall thing die) but in mans nature, which hee tooke vpon him and which was subiect to suffering. Therefore Paule in respect of the person saith, Act. 20.28. That God purchased to himselfe the Church by his bloud. And in respect of the humane nature 1. Pet. 4.1. the Apostle affirmeth that Christ suffered in the flesh. And in the Epistle to the Hebrewes. 2.14. the author saith, That the sonne of God was made partaker of flesh and bloud, that by death hee might de­stroy him who had the power of death. Therefore although the passi­on and death of Christ be properly of the flesh according to nature, yet according to the person it belongeth, to the word, because [Page 227] it is one and the same person both of the flesh and the word.

What was the formall cause?

The suffering both of the bodie & soule, both which suffe­rings are described by the Euangelists in certaine degrees and parts.

What was the suffering of his soule?

The inward torment of the soule, which Christ felt especially af­ter the administration of the Supper, and that ariseth by certaine degrees.

1. For first, in the garden hee feeling the anger of God, kindled a­gainst our sins, out of his great trouble of minde cryeth. Mat. 26.38. My soule is verie heauie euen vnto the death, and, Father, if it be possible, remoue from mee this cup: by which cup, according to the Hebrew phrase he vnderstandeth the anger of God, and the pu­nishment for our sinnes: yet notwithstanding he addeth a condi­tion, Not as I will, but as thou vvilt. Mark. 14.26. Whereby he sig­nifieth not an opposition, but a diuersitie of wils, which is not of it selfe faultie, especially where the wil of mā is subiected to Gods will: so a man is & ought to be sorie at his friends death, yet doth he willingly yeeld to the purpose of God.

2. This torment was so increased, that hee sweateth drops of bloud through the grieuousnesse thereof. Luk. 22.44. At last, vpon the Crosse, as though he were oppressed by these griefes and for­saken of god, he cryeth out, My God, my God, why hast thou forsaken me. Ma. 27.46. not as though God were separated frō the humane nature, but because it is (as Bernard saith) a kinde of forsaking when there is no performance or exhibiting of power in so great necessitie, neither any shewing of Maiestie: which complaint was the complaint of one, not despairing or distrusting (for he calleth God his God) but of one wrestling with a most grieuous temp­tation. Caluin calleth this sanctam desperationē an holy desperation. For this cause Dauid prophecying of Christ, Ps. 18.5.6. saith thus; The sorrowes of the graue haue cōpassed me about, that is I haue suffe­red horrible griefes, & such if as these griefes should haue bene in­dured by an angel, yea al the Angels, they would haue bin brought to nothing & altogether oppressed of thē. And He. 5.7 it is thus said of him. Who in the daies of his flesh did offer vp praiers & supplycations, with strōg crying & tears vnto him that was able to saue him frō death [Page 228] and was also heard in that which he feared, or was deliuered from his feare, that is, from that terrour & astonishmēt which possessed him when he thought vpon the most seuere iudgement and anger of God.

But what was the cause of such torments in Christs soule?

Not one, but many.

1. The thinking vpon the tyranny of sinne, death and Sathan which made hauock of mankind.

2. The meditation of that horrible, infamous and cursed pu­nishment Gal. 3.13 which he foresawe, he should suffer in his most holie bodie, as also those contumelies which should be cast vpon him.

3. His thinking vpon the ingratitude of the greatest part of the world.

4 Especially the sense of Gods horrible wrath, which hee sus­tained for our sins, for which he tooke vpon him to make satisfa­ction. Whereupon Iohn. 1.29. Hee is called the Lamb of God which taketh away, or which beareth the sins of the world.

What was the suffering of the bodie?

His outward suffering which befell to him besides those griefes which in his soule hee sustained, which may bee diuided accor­ding to the subiectes or places in which he was diuersly afflicted, as the garden, Caiphas his house, or the Cōuocation of the Priests, the Pretorie or towne Hall, the place without the citie where theeues were punished.

What did he suffer in the Garden?

1. He was deliuered by a kisse of one of his disciples.

2. Being taken and bound by the hands of souldiers, he was ca­ried away as a theefe or robber, that he might deliuer vs from the bonds of our sins and of the Diuell.

3. Being forsaken of all his Disciples, least we should ascribe to them any part in the worke of our saluation and redemption.

But why would Christ (who is the second Adam) be taken in the Garden.

That he might put away the sinne which the first Adam com­mitted in the garden of Paradise.

What did he suffer in Caiphas his house, or in the assembly of Priests?

1. He was arraigned in the Ecclesiastical court: for it was not meet [Page 229] he should be slaine in a tumult, but that for vs he should appeare in iudgement, who were subiect to the sentence of the eternall iudge, and for our sins deserued to be condemned.

2. He is mocked.

3 By false witnesses, and reproches, he is accused of attempting to destroy the Temple and worship of God.

4. He is adiured by the liuing God, to tell whether he be that Christ the sonne of God.

5. When he had confessed the trueth, straight hee is conuicted of blaspheamie, and adiudged to die: because it behooued hee shoud beare the blame and guilt of that fault by which the first Adam had sought to become equall to God.

6. He is stricken on the face by the high Priests seruant.

7. They spit in his face.

8. He is againe beaten, to the end he might take away from vs the shame of sinne.

9. His face being couered, he is strucken and bid to prophecie who it was that struck him, and is beaten with rods by the ser­uants. Which indignities and disgraces, beeing all due vnto vs, he suffered, thereby to free vs from all shame, and to prouide for vs, who had lost our face or first Image: & that he might make vs an entrāce & accesse to the face of God. To conclude, he suffereth the shamefull deny all by his disciple, that he might beare the blame and fault of Adams revolting from God.

What suffered he in the Hall?

He is brought before Pilate the Romane President, so that euen from hence it is manifest that the Scepter of the kingdome was taken away from the house of Iudah when Christ suffered, as it was prophecied Gen. 49.10. and that therefore no other Messiah is to be expected: and that Christ the innocent was condemned for vs by an earthly iudge, that thereby wee may know we haue esca­ped the condemnation of the heauenly iudge.

2. He is there falsely accused of three crimes, of seducing the people, Sedition, and conspiring against the state, that he ouer­threw the nation, forbad to giue tribute to, Casar, and said of him­selfe, that he was Christ the King. Therfore hee was accused of treason, both in the Ecclesiasticall & Ciuil Court: in the Ecclesia­sticall court of treason against Gods maiestie, in the ciuil Court, [Page 230] against mans rule and maiestie; that so hee might deriue & take to him selfe that rebellion against Gods maiestie, whereof wee were all guilty in Adam, and that hee might make satisfaction and reconciliation for the same by humbling himselfe extreamly & obeying in all things. Neither doth he defend himselfe as most easily he might haue done, but is silent, & is like a lamb that ope­neth not his mouth before him that sheareth him Esa. 53.7. least if hee had bin quit: we had perished, and that by his silence hee might obtaine liberty for vs to cry vnto God Rom. 8.15.

3. Yet notwithstanding, in the same place hee is pronounced innocent by the voice of the Iudge, because in himselfe hee was pure, & not guilty for his owne cause, but for others: and his en­largement was laboured for; yea he was whipped, if at least by this meanes the mindes of the Iewes might be appeased: but all came to no effect: he is balanced with Barrabas, and Barrabas preferred, who was a captaine and author of sedition, & a grand theefe: he is cried for to be executed on the crosse by great & seditious clamors of the people, ct al this, that therby he might aduance vs to the dignity of the sons of God, being made fellows with the holy Angels.

4. He is condemned by the Iudge sitting in the iudgement seate, in place of the Emperour, & in the name of the whole Em­pire of Rome, as a man most wicked and worthy of death, because he bound himselfe to become suerty for vs, who were guilty of e­ternall death, before the eternall Iudge.

5. Being now condemned as one that sought to surprise the Kingdom & state, he is laught at by the souldiers, and is cloathed with a souldiers garment, or purple cassock, to worke him more contempt and disgrace: a crowne of thornes is put vpon his head, in stead of a Scepter a reed is put in his hand, therby to sig­nifie that his ridiculous kingdom was a miserable, a pitifull, & as it were, a kingdom of reeds: thē they mock him bowing the knee, & with this tant saluting him, Haile King of the Iews. They spit again in his face, they buffet him, & beat his most holy head with staues.

All these things he suffered most vniustly, if you consider Christs person: but most iustly if you consider the person which he tooke vpon him, which is ours, For the Lord (saith Esay 53.6) hath laid v­pon him the iniquitie of vs all. Therfore he endured these reproaches both because we had deserued them, and also that he might deli­uer vs from the like.

What did he suffer without the Hall?

[Page 231]1. Being vncloathed of his purple, he is led forth of Ierusalem bearing the crosse to which he was to be nailed, a type of which deede went before in Isaac Gen. 22.6: for like as the bodies of those beasts (as is saide Hebr. 13, 11.) were burned without the campe of the people of Israell, vpon which the sinnes of the people were laid, and were therefore accursed, so that the Priests did eate nothing therof Leuit. 4, 11 &, 6.30. & 16.27. Gal. 3.17: so Christ beareth our sinnes and the curse due to them together with the crosse, a token of the curse, out of Ierusalem being made euen as a cursed sacrifice and vnworthy of the companie of men, who in himselfe was most pure and in­nocēt, so that he only is to be acknowledged that sacrifice wherby the sin of the world is taken away. Now concerning Symon of Cy­rene his Mark 15.21 bearing of the crosse, by compulsion, whē Christ himself fainted vnder the burther thereof through wearines & sadnes, this sheweth both the monstrous insolency & crueltie of the Iewes, as also the cōmunion & partaking of Christ & his holy Martyrs in his suffering, though on their part, it be without all expiation of sin.

2. He is led into the place of dead mens souls called in Hebrewe Golgotha, in which seditious persons, theeues and other malefact­ors were wont to be ignominiously punished, that hence it may appeare, he was despised of men, and full of sorrowes, according to Esais Prophecie cha, 53.3.

3. He is crucified: Gal. 3.13 then which punishment there was at that time none more grieuous & ignominious: for as it is to be gatherd out of Ps. 22.17. & the words of Thomas, Iohn. 20.25. they being strongly stretched vpon the crosse, were fastned vnto it with nailes driuē through their hāds & feet, afterwards being set vpright & on high they ended their life in the horrible torments of all their nerues & whole body: also the death of the crosse was most abhominable & pronounced accursed by gods own mouth Deut- 21 23. This curse would the son of god vndergo, therby to free vs frō the curse we had deserued; & that it might appeaer that sin was most abhominable: for which god would haue his son vndergo such punishment: that euen as death by a tree entred into the world, euē so by a tree of the crosse it might be takē out of the world. To conclud, that the truth might bee answerable to the figure: for euen as the sacrifice was lifted vpon the Altar and offered Lev. 1.9.13 Deut- 2-27, so Christ was lifted vp from the earth into the ayre, being hanged and killed vpon the Crosse, because he must ouercome the powers of the aire. Ephes. 2.2. Also Iohn. 3. [Page 332] 14. And as Moses lift vp the Serpent in the wildernesse, so must the, son of man be lift vp, that whosoeuer beleeueth in him should not perish but liue for euer.

He suffereth betwixt two the eues, as a captaine of theeues, that the Scripture might bee fulfilled, Esa. 53.13. He was committed a­mong the transgressors, and praied for sinners, that he might suffer the punishment which we had deserued, and might the second time make vs equall with the Angels in the kingdome of his father, by the merit of which punishment hee also sanctified the infamous places appointed for punishment of malefactors, as also the pu­nishmēts themselues of malefactors, least any man should think that the infamie of them should be any hindrance before God, to them which beleeue in him, or that they could bee any impedi­ment to mans saluation.

He was crucified with his hands spread abroad, that with the one he might call and inuite the Iewes, with the other the Gentiles vnto him, offering them his merit: and likewise, as one that should become iudged of all men, & should set some on his right hand, some on the left.

6. He hangeth aliue vpon the crosse three whole houres, name­ly, from the sixt houre to the ninth, that is, frō twelue of the clock after our count, til three in the afternoone. Which great ignominy of Christ▪ is the reward of our arrogancie, & and also our greatest glory & prize before God, by which, all our iniquitie is put away. Therfore Paul, Gal. 6.4. saith, God forbid that I should glory in anie thing but in the crosse of our Lord Iesus Christ.

7. He hangeth naked, that he might make satisfaction for the sin of our first parents, who were disrobed & spoyled of the garment of innocency, also that he might cloath vs with his innocency, glo­ry, & immortality, that he might enrich vs by his pouerty, to con­clude, that such as the first man was dwelling in Paradise, such might be the second man at his entrance into Paradise. Also lots were cast vpon his garments, which thing was also foretold, Psal. 22.19. that we might beleeue the euents of things shewing vs that this was he which should come.

8. He feeleth thirst corporally, cōming through the anguish and bitternesse of his griefe, & through the sense of Gods wrath as al­so spiritually through a most ardent desire of our saluation.

[Page 233]9 In steed of Hippocras or some pretious wine that was wont to be giuen to them who were condemned to die, that thereby they might be comforted Prouerb. 31 6.7, he is made to drinke a most bitter drinke of vineger and gall mixed together, that in him might be fulfilled that which long before was foretold by Dauid, Psal. 69.22. And that the second Adam might suffer punishment for that sweete iuyce which the first Adam sucked out of the forbidden apple.

10 Men of all conditions reuile him, the common people, the Priests and Scribes, the theefe vpon the crosse, the souldiers scoffe at his prayers, and wrest them to a verie wicked sense, as though forsaking God, he asked helpe of the creatures.

11. He dieth, else would the crucifying haue done no good vn­lesse the soule had beene pulled away from the bodie, because God had said. In dying thou shalt die the death. Gen. 2.17.

12. His side is thrust through with a speare, out of which ranne bloud, by which the Church springeth, and is quickned (euen as Eua was formed out of Adams side) and water, wherewith the Church being new born is washed. And from this wound, as from a fountaine of life, springeth the saluation of the Church, com­fort and expiation of all sins, satisfaction, and that washing or pu­rifying (which behooued to be done with the bloud) is vnder­stood to be now accomplished: for without the shedding of bloud there is no remission of sinnes. Heb. 9.22. Also by this wound the death of Christ was made manifest and certaine, for the water which issued out of that wound of his side shewed that the wea­pon entered euen into the [...] namely that skinne which being full of water encloseth the hart, which being wounded, it is necessarie that euerie creature so wounded should forthwith die.

At what time was he crucified?

At the feast of the Passeouer, that he might shew himselfe truly to be that Pascall Lambe which was slayne for the sinnes of the world.

As the soule of Christ was separated from his bodie for the space of three daies, was the Godhead likewise sepa­rated from them both, or was the God­head ioyned with the soule, and se­uered f [...]om the bodie?

Neyther, saith Damascenus. For the Godhead remayned vnse­parable [Page 234] from both, de Orthod. fide and that which the word once tooke vpon, him neuer afterwards left.

But how could it be that the diuine nature should continue vnited to the soule which was in Paradise, and the bodie which was in the earth.

The diuine nature of the Sonne, because it is both infinite and present in all places, remained whole and vndeuided, vnited to both together, that is as well to the soule of Christ which was in Paradise, as to the bodie which lay liueles in the earth. For see­ing the nature of God is most simple, and so not to be parted or diuided, God is not to be said to haue one part in heauen, and an other in earth, but he is whole in heauen, and whole in earth, not at seuerall times, and by succession, but both together, which thing no created nature can doe. Hence commeth the saying of Augustine. It is proper to the whole Trinitie▪ to be whole euerie where, in spaces of places not diuided.

Ʋ Ʋhether was Christ being now dead, true man?

He was, for although the soule and bodie were separated, and so it was a true death, yet by the coniunction of personal vnion they remained together in one third, as it were, so that our life was tru­ly hid in Christ, yea euen when he was dead. Others answere that Christ in that three daies was man materially, because he was tru­ly soule and bodie: but at his resurrection (they say) he was man formally, after his soule rerurned into his bodie.

Who therefore died, and what he the the adiuncts of his death?

The sonne of God, at the mention of whom the whole frame and nature of things in this world trembled: for when he hanged vpon the crosse three hours before his death, there was an Eclipse of the Sunne against the order of nature, which lasted from the sixt houre to the ninth: whereupon followed darkenesse vpon all the earth. Mat. 27.45. that is through the whole world, as Tertullian vvill haue it, or (as others expound it) through the countrie of Iudea, vvhich Eclipse did betoken to the Ievves a most miserable blindnesse.

But when the Lord died, the vaile of the Temple was rent, that we may knowe how by his merit there is a way opened for vs into heauen Heb. 9.5, and that the ceremonies of the law were [Page 235] abrogated: the earth shooke: the rockes were rent asunder: the graues opened, out of which certaine of the Saints arising, went into the Citie. By which signes is euicted and prooued the in­dignitie of the crime committed against the Sonne of GOD, Heb. 9.8 the hardnesse of the wicked, and the power of Christs death is shewed, Of which things this effect also ensued, that many of Christs enemies were conuerted, so as they say: Of a trueth this was a iust man, and the Sonne of God. Math. 27.54. And all the companie that came together to that sight, beholding the things that were done, smote their breasts and returned Luke. 33.48.

What was the end of Christs death and passion?

The chiefe end is the glorification of God for his iustice and mercy. But the next end is the redemption and eternall saluation of mankind. Ioh. 3.14. As Moses lifted vp the serpent in the wil­dernes, so must the sonne of man be lift vp on the Crosse, that whosoeuer beleeueth in him should not perish, but haue euerlasting life, And Rom. 4.25. He died for our sins, namely to make satisfaction for them.

Ʋnto whom is the death and passion of Christ profitable?

Although he might haue beene a sufficient price for the sins for all men, yet actually and effectually he died for his elect one­ly, who receiue him and beleeue in him, Mat. 1.21. He will deliuer his people from their sins. Ioh. 10.15. I lay downe my life for my sheep. And Chap. 17.19. For those (which beleeue, and whome the father hath giuē me) I sanctifie my self. For otherwise it would follow that Christ dyed without profit, and to no purpose, in regard of many, and that the efficacy of Christs death could be made void by men.

Whereupon dependeth the dignitie and efficacie of Christs death?

On the dignitie of his person, for therefore the passion & death of Christ was perfect and acceptable to God.

1. Because the sonne performed voluntarie obedience to the commaundement of the father: For hee humbled himselfe and be­came obedient vnto death, euen the death of the Crosse. Phil. 2.7.

2. Because it is of infinite merit, namely, it is the death of that man, who is God.

How can that praier of Christ, which he thrise repeated, Mat. 26.39 stand with this obedience. O my father, if it be possible let this cup passe from me, yet not as I will but as thou wilt?

Verie well, namely in▪ diuers respects, and according to diuers purposes, for in so much as Christ would not, it was by reason of the infirmitie of his flesh, which naturally and without any sinne feareth death as an enemie vnto nature: but that hee would, it came from the readines of the spirit, because it was necessarie to the saluation of mankind, according to that which Christ after­ward saith, Verse. 41. The spirit indeed is readie, but the flesh is weake. Yea in this, the obedience of Christ appeareth more plainely, see­ing that although the flesh would haue had the matter gone o­therwise, yet notwithstanding he wholy submitteth himselfe to the will of his father.

What effects then or what fruits be there of the Lords passion?

Many. I A most full satisfaction for sinnes: for the hand wri­ting which was against vs by the law, is taken away from vs, and nailed to the crosse. Coloss. 2.14. that the remembrance of our sinnes might be put out by the bloud of Christ, that at no time they should come into Gods sight 1 Iohn. 2.7.

2 God is pacified and reconciled to man Rom, 3.24.

3 The diuell is ouercome Gen. 3.15 1 Ioh. 3.81..

4 Death is swallowed vp Osea. 13.14.. and the feare thereof is taken away Heb. 2.15. so as to the faithfull it is nothing but a passage to eternal life.

5 Man is absolued from his sinnes and iustified Rom. 4.25, &. 5.19..

6 The partition wall which was betwixt the Iewes and Gen­tiles is broken downe Eph, 2.14..

7 All things in heauen and earth, that is all the faithfull vn­der both the Old and New testament, are become subiect to one head, & are called again to that head from which they were fallen, & are gathered also into one bodie. Ps. 28. Eph. 1.10.22. Col. 1.20

8 The prophecies are accomplished, the truth is become agree­able to the figure of Samson, of the brasen serpent, of the sacrifi­ces, and other types.

9 The mortification of our flesh. For he died once, that we might die vnto sinne for euer: 1. Pet. 2.24. And our old man is cruci­fied with him that the bodie of sinne might be destroyed, that hence­forth we should not serue sinne. Rom. 6, 6.

10 And that in few words I may comprise the whole matter, the free remission of sins, the purging of the blots in our soules, and euerlasting life is hereby purchased for vs.

[...]

[Page 237]2 The infinite mercy of God who would rather haue his sonne to die a most shamefull death, then destroy mankind created by himselfe.

3 The exceeding humility of the eternall son of God, the Lord of all things who was debased and cast down lower then all crea­tures, by which humiliation he testified his loue toward mankind, in suffering so great things for the redemption thereof.

4 The ouglines of sinne is to be remembred by that most vile kind of death.

5 The estate of the godly in this world, in which they are con­formable in their miseries to Christ their head: all which things let them worke in vs a hatred of sinne, let them stirre vs vp to inte­grity of life, & raise vs vp to conceiue certain hope of our saluation, and patience in aduersitie. The saying of Augustine is verie wor­thy remembrance. Looke vpon his wounds when he hung on the tree, his bloud vvhen he died, the price vvherevvith he redeemed vs. Hee hath his bodie so placed on the crosse, as he bovveth it to kisse thee, his armes spread to embrace thee, & his vvhole bodie giuen vs, to redeeme thee. Consider hovv great things these are, vveigh these things in the ballance of your heart, that he may be vvholy fastened in your heart vvho for your sakes vvas vvholy fastened to the crosse.

Hovv is the passion of Christ applied vnto vs?

By the word, by faith and the Sacraments, for by the word he is offered as by the hand of God, by faith he is receiued as by the hand of man, by the Sacraments he is sealed vp vnto vs.

What opinions are against the sacrifice and passion of Christ?

1 The blasphemy of the Marcionites and Manichees, who af­firmed that Christ did not suffer truly, but imaginarily and in ap­pearance to men.

2 The blasphemy of the Papists, whereby they affirme that Christ is still offered daily vnto the father by priestes in the Masse, and that really for the quicke and the dead, contrarie to that which is said. Heh. 10.14. vvith one offering hath he con­secrated for euer them vvhich are sanctified.

3 The righteousnesse which is of works, Pardons, Inuocations of Saints, that forged Purgatorie, and whatsoever men deuise thereby to make satisfaction for sinne.

The foure and twentieth common Place. Of the buriall of Christ.

VVhat is buriall or burying?

IT is a proceeding of death, and so also a confirmation of death, for not liuing, but dead men vse to be buried. The La­tine word Sepultura Buriall, is deriued a sepeliendo, or a sepiendo, because the corps is enclosed and fensed with earth, stone, or some other matter, and is laid vp in the graue or tombe. But Funerare or Pol­lincere is to make readie the bodie for bu­riall, by washing, anointing, and the like complements Gen. 50.26. Math. 26.20 Mat. 27.60 1 Cor. 15 4 Wher­upon Pollinctores were a seuerall sort of men from Libintiarii.

But what was the buriall of Christ?

It is a part of Christs abasing, whereby after death his bodie be­ing seuered from the soule, was laid in a Sepulchre according to the fashion of the Iewes b, yet so as this was a preparatiue and en­terance to the glorie of his resurrection.

VVhat is the chiefe cause thereof?

God who not onely hath engrauen in the minds of men the cu­stome and manner of burying according to that, Gen. 3.19. Earth thou art and to dust thou shalt returne, (as the auncient examples of the Saints, who were buried doe testifie Gen. 23.4 15. &. 49.29. &, 50 13. 2 King. 13, 3 Tob. 4, 3, and the depriuation of buriall, which is reckoned amonst the signes of Gods wrath Psal. 79.3 2 King. 6.35. Ierem, 14.16. &, 22 19.:) but did also specially ordaine all things which were done about Christs buriall.

VVho were the ministers and meanes of this burial?

Noble and rich men who were of the degree of Senators, Ioseph of Arimathea (which some thinke to be the same with Rama­thaim 1. Sam. 1.1) and Nicodemus who were the Disciples of the Lord, but in srcret, through the feare of the Iewes Ioh: 3 2, &. 19, 38, and who as gratefull Disciples performed to their well deseruing maister the honour of [Page 239] buriall, when as there appeared no danger, or but very little, whom whilest he liued he durst not confesse. For when the open and professed Disciples of Christ were dispersed and hid them­selues for feare, they then, stirred vp & confirmed by God, tooke the bodie of Iesus, being giuen them by Pilate, that it should not fall into the hands of the rascall, executioners, who were wont to cast the bodies of theeues into stinking pits. whereby it appea­reth: how great the power of Christs death was, who made these men so coragious, as they feared not to attempt an enterprise most base and daungerous: namely, to take downe from the crosse a man condemned by the authoritie of the whole councill, and the President, and by this their deed to accuse their iudgement of iniustice and impietie, whereby also they incurred extreame dan­ger for his sake, and in the extremest ignominy which Christ suf­fered, what time he was hanged betwixt two theeues, they profes­sed themselues his Disciples: how much more doth it now be­come vs so to doe when he raigneth in glorie.

What was the manner of his buriall?

Ioseph, as it is recorded, Mat. 27.58. went with a bold cou­rage to aske Pilate the bodie of Iesus: of whom he obtained it after he had vnderstood certainly by the centurion that hee was dead. Mark. 15.44. so God vseth to blesse those who earnestly and vprightly go about his busines which pertainineth to the publike weale and benefit. Nicodemus in the meane while, prepared a mixture of myrrhe and aloes (which things do preserue bodies from putrefaction) to the weight of an hundred pounds. Ioh. 19.39. And so they both come, and openly with their owne handes take the naked bodie of Christ from the Crosse, and wrapped it in cleane linnens with those pretious odours, after the maner which the Iewes vsed with their Nobles, in hope of the resurrection: and also hereby to signifie that Christ would rest in a pure minde well seasoned and spiced with sweet smelling vertues.

Yet it was annointed because they could not do it by reason of the shortnes of time. For the Sabath was at hand, on which day it was not lawfull to do any worke, and the women, Ioh 20.1 Mark. 16 when the Sabbath was ended, came to the Sepulchre, to annoint Iesus, but he was now risen againe.

Yet those spices were (which thing belongeth to God) types of that quickening odour which ariseth from Christs death.

And God would by this glorious buriall declare the innocencie of Christ, and abolish for the most part the ignominie of the crosse, according as Esaias had foretold, and his sepulcher shall be glorious, cap. 11.10.

Ʋ Ʋhat are the subiectes and adiuncts of Christes buriall?

The place, the time, the shutting vp, and keeping of the Sepulchre.

Where vvas the Lord buried?

1 In a garden planted with herbs and trees, next vnto the place where he was crucified, in which place Ioseph had his Sepulcher, that in the verie place of his delights he might be admonished of death by the beholding of the monument.

1 Because the first Adam died spiritually in a garden.

2 Because (as Cyril saith) there is prepared for vs a returne into Paradise by the death of Christ.

3 To shew the plentiful fruit which should grow to all that be­leeue, from his death and buriall.

4 Because from the crosse there is a passage to Paradise.

Againe, he is buried in a Sepulchre. 1. Hevven out of a rocke, least the aduersaries should cauill, that the Lordes bodie was stolne by his Disciples through some vaults vnder the ground.

2 In a new one, that we might know how that the condition of death is chaunged by his merit, and because of the mysterie of a nevv breast, wherein the Lord reioyceth to dwell.

3 He is buried in a Sepulchre, wherein no man vvas buried before, that his resurrection might not be slaundered, as if some other rose a­gaine, saith Theophylact: that is, that they should not deuise this slaunder, as to say, that some one, or more other did rise againe, and not Christ himselfe, or that he rose againe by the touching or power of another who had beene buried before in the same verie place, as wee read of him. 2. King. 13.21. who being cast into the Sepulcher of Elizeus reuiued, when he had touched his bones.

4 In an other mans Sepulchre; because as Augustine saith, he died and was buried for other mens saluation.

What fell out about the buriall of Christ?

A great stone was rolled to the doore of the Sepulche, first, be­cause [Page 241] so was the manner. 2 Least the bodie of the Lord should lie open to the abuse of the aduersaries. 3 By Gods coun­sell and prouidence, to giue the greater certaintie of his resurrec­tion, and to take away all suspicion of deceipt, and taking away of his bodie. Moreouer they sealed it vp, and warded it, both these being done not without the singular prouidence of God, namely, that the most hatefull enemies of Christ, by whose seale and custodie the Sepulchre of Chist was garded, might against their wils be compelled to acknowledge the resurrection which soone after followed. And to this vse also euen at this day remai­neth the Sepulchre of Christ vnuiolated. For although the Turks do keepe it for gaine sake (which they reape in no small measure by them who trauel thither for religion sake) yet God would haue it extant, that it might be a monument of the historie of Christs death buriall and resurrection.

How long did he lie in the graue?

Not so long as Ionas lay in the fishes belly, to wit, three natu­rall daies Ion. 2.2. Math. 12.4 [...], for neyther was it necessarie that the truth should in all things answere the type. But we must know that (whereas Christ then hasted vnto the victorie, as it were) the Scripture by a Synecdoche doth giue the appellation of the whole thing to the beginning and end thereof, and putteth the space of three daies for the time which raught unto three daies: For on that verie day that Christ died (which day we call Friday) three whole hours after his death his funerall was prepared, and his corps committed to buriall, this is the first day of Christs buriall.

2 The day following he lay in the Sepulchre all the Sabbath according to the manner of the Iewes who reckon a naturall day consisting of foure and twentie houres from euening to euening. This is the second day.

3 In the beginning of the day following (which was the first of the weeke, and it is called Sunday, before the day grew light) he rested twelue houres or thereabout in the Sepulchre, and rose a­gaine on the same day, wherupon it is called of vs the Lords day. Therefore from Christs death to his resurrection, passed almost fortie houres. And three daies are reckoned, because (as Augustine saith) the first day is taken according to the last part therof: the se­cond as it is whole and entire, the third in regard of the first part [Page 242] thereof. And so there are three daies, and euerie one of these daies hath his night.

But why did the Lord rest the whole Sabbath in his Sepulchre?

Because as God hauing finished the worke of creation on the sixt day rested the seuenth day. Gen. 1.31. and 2.2. So the Sonne of God hauing accomplished the worke of our redemption, vp­on the crosse, on the sixt day of the weeke, rested the seuenth day in the Sepulchre, that this resting of Christ in the graue, may be a document and instruction to the faithfull, that they are spiritu­ally to rest from the works of sinne in this life, as also a pledge and signe vnto them of their eternall rest from all labour after this life, and with all that we must keepe holy the Sab­bath day.

How came it to passe that the bodie of Christ was all that while preserued from corruption?

Not by vertue of the spices, with which he was not embalmed, but in that the cause of corruption is from sinne, now there was no sinne eyther in the flesh or bones of Christ, yea he had no lon­ger no other mens sinne, which was imputed vnto him, for he had abolished it by his death which was past.

Ʋ Ʋhat are the ends of Christs buriall?

1 That it might appeare he was truely dead.

2 That he might pursue and ouercome death, flying as it were into his lowest denne, and so the expiation of our sinnes made by his death, might be grounded on a more firme testimonie.

3 That he might burie our sinnes together with himselfe in his graue, and might for euer hide them from the sight of God.

4 That we being made partakers of his buriall, might be also our selues buried in sinne.

5 That he might sanctifie our burying places, and perfume them with the quickening odour of his death, and so might take from vs all feare of the graue, and confirme vnto vs the hope of our resurrection.

VVhat be the effects of it?

1 That, as, when Ionas was cast into the Sea, & hid in the fishes belly, the tempest was calmed Iona, 11, 15, so Christ being cast out from [Page 243] the number of the liuing, and hidden in the Sepulchre, all the tem­pests of Gods wrath which were raised against our sinnes, are pa­cified at the appearance of the milde countenance of our God and Sauiour.

2 That as he rescued his bodie from the effect of death, that is, the dissolution of his bodie: so by the same power he will bring our bodies to incorruption, so that now buriall is like a seed time, in which our bodies being laid in the earth when they being dis­solued by it, shall haue put of their corruption, 1 Cor. 13.30 42, 43. they shall hereaf­ter in the last day rise againe glorious and excellent.

3 The burying of the olde man, or of sinne which by little and little dieth in us: in which respect. Rom. 6.4, we are said to be buried together with him into his death, that being dead vnto sinne, we may no more liue in it, fulfilling the desires thereof, but may rest from ill. Whereupon Ambrose saith that, The buriall of Christ is the rest of a Christian.

What is the vse of it.

1 That, for as much as Christ hath hid our sinnes in his graue, that we should not seeke to dig them vp, and bring them againe to light: For this were to violate the Sepulchre of Christ, and to commit sacriledge.

2 That we should take care for the buriall of the dead, that it be honest and inuiolated, and that the bodies of the dead be not neg­lected or vexed against the law of humanitie, which when they li­ued were the instruments and temples of the holy Ghost, if they were the bodies of beleeuers. 1. Cor. 3.16. & 6.19. but that they be suffered to rest as in a soft bed. My flesh shall rest in hope, saith the Prophet, Psal. 16.9.

Is it needfull to bring againe into vse the Iewes fashion of embalming bodies?

No, because vnto Christians (to whom hath appeared the most cleere light of trueth) their faith and beleefe of the resur­rection ought to be more certaine, then that it is expedient to con­firme it by needlesse rites. But concerning that which Christ saith: Math. 26.10. to his Disciples of the womans deed, she hath done a good worke in mee, he doth not allow of this as an or­dinarie worship, but because of the cricumstance, because by this signe he would testifie that the Sepulchre should be odoriferous and of sweet sauours.

Doth the buriall of Chrst belong to the state of the exinani­tion, or of the exaltation of Christ?

To both, for it was a part of his punishment and miserie, when his bodie no lesse then a nother carkasse was cast into the earth. Againe it was a part and beginning of his glorie, in that he was honourably buried, by the chiefe of the Iewes, and the beginning of his victorie, for so much as his bodie felt no corruption, as it was foretold. Psal. 16.10. Act. 2.27. although it lay in the graue with­out life, and without any embalming. Whereupon it is said, Esai. 53.9. His graue was with the rich, or it was glorious.

VVhat is opposite to this buriall?

The cosenage of these deceiuers, who superstitiously and foo­lishly shew a linnen cloath to be worshipped, in which the whole bodie is painted. Which also they sottishly call Sudarium, a nap­kin, whereas according to the Iewes fashion, the head alone was seuerally wound in a napkin or veile, but the bodie was accusto­med to be wrapped with linnens or bands. Iohn. 11.44. Then he that was dead came forth, bound hand and foote with bands, and his face was bound in a napkin.

2 The superstition of the Papists, who consecrate graues with frankincence, holy water & other trumperie, which graues Christ himselfe sanctified: they also thinke that the saluation of soules is furthered by superstitious rites of exequies, candels, procession with a crosse caried before, funerall verses and songs, doles of flesh, bread, wine, money, and other things, by funerall suppers, by white and blacke vestments, and to conclude by Masses. Their deuise also it is that the place of burial should be nere the Churches and in the Churches themselues, neere the high Altar, for supersti­tion & gains sake, that they might exact tribute euē of the dead & might make a gain of smoak, iangling of bels, sprinkling of water.

3 Their pride who either build tombes, (which thing Esay long age accused in Sobna, cha. 22.15, 17. & also do hang vp their armes in them to be seene as though they still desired euen afterdeath to carie about with them the terror which men of war haue, or else they are wrapped & wound in costly cloathes (to no purpose, and with hinderance of their almes to the poore) in which cloths they may make thēselues braue for the worms against those testimonies of scripture, Iob. 1:21. Naked I came forth of my mothers womb, and naked also shall I returne thither. 1. Tim. 6.7. For we brought nothing [Page 245] into the world, and it is certaine that we can carie nothing out. 1. Cor 15.43. The bodie is sowen in dishonour, it ariseth againe in glorie. To this purpose is the saying of Ambrose in his Sermon. To what purpose is the brauerie of Sepulchres? they are rather losse vnto the liuing, then any benefit vnto the dead.

4 The immoderate mourning of some who shew themselues eyther to doubt of the saluation of the dead, or to despaire of Gods helpe, contrarie to the serious admonition of the A­postle, 1. Thess. 4.13.

5 That fained imagination of the Gentiles, who thought that those soules whose bodies lay vnburied, did wander vp & down, in Ʋirgil fondly writeth of Palinurus and other his partakers in shipwracke.

6 Their crueltie who cast the bodies of the dead to wild beasts to be torne in peeces, or through negligence defraud them of the honour of buriall, or shew their crueltie vpon their bones or ashes.

7 Those false Nicodemes, who abuse the examples of Ioseph and Nicodemus to couer and cherish the cowardnesse of the flesh, and are not bettered by them, that they may shew the strength of their faith, what time God requireth their endeuour

The fiue and twentieth common Place. Of Christs descending into hell.

VVas the article of Christs descending to hell alwaies ioyned with the rest of the Creed?

RVfinus vpon the Creed, Lib, de Re­surrect. carnis. In symbolo. Serm. 115. (who is commonly reckoned amongst Cyprians works) doth testi­fie that in times past it was not expressed in the Creed of the Roman Church, and that it was not vsed neither in the Greeke Churches. Not­withstanding Tertullian doth plainely con­fesse the descension of Christ into hell, as also Athanasius, Augustine, and other of the Fathers.

Psal. 16.10 Isai. 53.8. Act. 2.24. Heb. 5.7. ephes. 4.9.But it is especially confirmed by testimonies of Scripture a, and the whole Church in all countries doth at this day with great con­sent acknowledge and confesse that article. And Rufinus himselfe doth manifestly set downe this article and allow of it. Neyther was it to be omitted, seeing it is of great force to giue vs full assurance of our redemption, and doth minister great comfort to the godly.

What doth the word Infernus (which is commonly transla­ted hell) signifie in Scriptures?

1 The graue and that properly Gens 42.38. Psa. 6.6. For in death there is no remembrance of thee, in the graue who shall praise thee?

2 That horrible place which is appointed for the punishment of the reprobate. Num 16.30. It is written of Core, and those of his conspiracie that they went downe aliue into hell. Luke. 10.15 And thou Capernaum which art exalted to heauen, shalt be thrust downe to hell. And Cap. 16.23. The rich man also died and was bu­ried: and being in hell in torments, he lift vp his eyes and saw Abraham a farre off, Lib. de anima. cap. 35. and Lazarus in his bosome. Tertullian. By hell we vnder­stand not an open hollow place, neyther some sinke in the world lying o­pen to heauen, but a vast and deepe pit, and a depth hid in the verie bowels of the earth. This place the Greeks do call [...] which signi­fieth a darke place, for the word is compounded of the priuatiue particle [...] and [...], which signifieth to see, because all things are there darke, so as no light may be seene.

3 The torments & pains of hell, that is, the terror & torments of the soule, such as the damned feele in hell. 1. Sam. 2.6. The Lord bringeth downe to the graue, and raiseth vp, &c. and Psal. 18.8. The sorrowes of the graue compassed me about. Psal. 16.3. VVhen the sor­rowes of death compassed me, and the griefes of the graue caught mee, when I found trouble and sorrow.

4 According to some mens interpretation, it signifieth the ge­nerall state and condition of the dead, whether the good estate of the aged or the euill of the wicked.

5 In others iudgement, it signifieth the extreemest degree of humiliation.

What signifieth the word Descending?

1 It properly signifieth a motion from a high place to a lower.

2 By a tropicall speech, it signifieth [...] the descending of Christ, or the last degree of his humiliation, [...]s Ephes. 4.10. He that descended, (that is, he that made himselfe base, and of no re­putation [Page 247] and taking vpon himselfe the forme of a seruant, sub­iected himselfe to the miserable condition of this earthly life) he is euen the same that ascended aboue all heauens.

What therfore is the meaning of this article, He descended into hell?

It is diuers, accordingly as the simple words are taken in diuers significations.

What is the first?

The first interpretation is of them that thinke these words are added for better explanation sake, against the heresie of the Ʋa­lentinians, and that no other thing is heereby meant, then that Christ was truly dead and laid in his graue, as other men who haue beene dead and buried.

VVhat thinke you of this exposition?

That it is too sleight and trifling, because it is not likely that the buriall of Christ being declared in plaine words should be deliue­red in a more obscure forme of speech, neither doth such a rep [...] ­tition of the same thing befit such a briefe and compendious re­hearsall of the chiefe heads of our faith.

What is the second?

It is Hieromes and the Papists who thinke that Christs soule being separated from the bodie came to a certaine place, which they call Limbus patrum, to wit, the vpper part, or an vpper roome as it were of hell, in which there are no punishments, but onely a depriuation of a better and more perfect good. In which place they say the Spirits of the faithfull fathers did remaine be­fore Christs incarnation: from whence afterwards, the soule of Christ comming thither in deed, did bring them with himselfe in­to heauen. Which thing they go about to confirme out of Ma­thew, 27.52. Many besides of the Saints rose againe, either with Christ or after him, and 1. Pet. 3.19. By which also he went and prea­ched vnto the spirits which are in prison, and 4.6. for vnto this pur­pose also was the Gospell preached vnto the dead.

Doe you like this opinion?

No, 1 for such a place cannot be proued by any testimonie of Scripture.

2 Because we read that not all the Saints bodies, but some only rose againe with Christ to testifie the power of Christs resurrecti­on, whereby life is restored to vs.

3 The place, 1. Pet. 3.16. Is manifestly to be vnderstood con­cerning Christs spirit which preached repētance by the mouth of [Page 248] Noah, to the disobedient and wicked: and the place in the fourth Chapter is to be vnderstood of the Gospell which was preached to them which were dead in former times, that is, which were in­deed aliue when they were preached vnto, but were dead at what time this was spoken of them.

Also, because this opinion doth not a little detract from the power of Christs sacrifice, the price whereof is infinite, and exten­deth it selfe vnto all times according to that which was said, Apoc. 13.8. The Lambe was slaine from the beginning of the world. There­fore Abraham was deliuered from hell, by the merit of Christs sacrifice, no lesse then Paule or any one of the godly that died af­ter Christ was giuen for our redemption.

What is the third opinion?

The third is of them who thinke that Christ did indeed descend into the place of hell. But this opinion is diuided three waies. For some there are who say, that the soule of Christ did go downe thither whilest his bodie lay in the graue, that there it might suffer for the soules of men. Which opinion is by three reasons confuted.

1 Because the bloud of Christ is a most perfect expiation for all the world Iohn. 1.7.

2 It is confuted by Christs saying vpon the crosse. It is finished Ioh. 19.30. Therefore he had no more to suffer, when as death made an end of his torments.

3 Because Christ endured horrible torments in his soule whilest it was yet in his bodie, as is manifest by that terrible crying. My God, my God. &c. Mat. 27.46. which shooke both heauen & earth.

2 Others say that the soule of Christ descended into hell, not that it might suffer any thing there, but that as in his bodie he had preached vpon earth the Gospell to them who were liuing: so be­ing dead, he might in his spirit preach the Gospell to them in hell, which opinion commeth neere to the second of those formerly re­peated by vs. But to what purpose had this beene? seeing after death there is no place left for preaching and repentance. Moreo­uer he commended his spirit into the hands of his father, and said vnto the theefe, This day shalt thou be with me in Paradise, where vndoubtedly there is no hell. Luke. 23.43.46.

3 The fathers for the most part of them do labour to shew that in the very earthquake & momët of his resurrectiō Christ did pre­se [...]t himself aliue to thē in hell, & shewed himselfe not so much in [Page 249] wordes as in deede, conquerour of death, and of the Prince of darknesse, and that Sathan had no more power ouer the elect, and that hee had a name giuen him aboue all names that at the name of Iesus euerie knee should bow both of things in heauen, and things in the earth, and things vnder the earth. Phil. 2.10. For this cause Augustine saith thus. The whole Sonne was with the Father, the whole Sonne in the wombe of the virgin, the whole in heauen, the whole in the earth, the whole on the Crosse, and the whole in Hell.

Ʋ Ʋhat thinke you of this iudgement of the Fathers?

I dare not condemne it, seeing it is not against the holy Scrip­tures, and hath in it no absurditie. And the consent of Fathers (when as it manifestly doth not disagree with the Scriptures) is not lightly to be accounted of.

Yea more, this opinion may seeme probable to be gathered out of the Apostles words? Ephes. 4.9. Now that he ascended aboue all heauens, what is it else, but that hee had also descended first into the lowest parts of the earth? For here there is a manifest opposition betwixt; aboue all heauens, and the lowest part of the earth. But the first is taken according to the letter, therefore also the second, as it seemeth, must be vnderstood according to the letter, but there is no part of the earth lower then hell, which is the place of the damned. Although others, by the lowest parts, vnderstand simply the whole earth, which is the lowest part of the world, into which Christ descended, and liued in it for many yeares.

What is the fourth opinion?

Of them who saie, that nothings else is meant by these words then that Christ did descend into the state of the dead, and that hee was added to the number and companie of other the deade, for whom he dyed, according to Dauids saying. Psalm. 28.5.6. I am reckoned amongst them which goe downe into the graue. And Psal. 88. I am as a man without strength, I am counted among thē that go downe into the pit, Free among the deade like the slaine lying in the graue, whom thou remembrest no more, and they are cut off by thine hand: Whereupon hee is said to bee raised againe, not from the graue, but from the dead, which sense and opinion doth not much differ from the first of the former.

What is the fift?

The first is of them who allegorically, or metaphorically by the descention of Christ, vnderstand his great ignominie and extream humiliation, whilest he laie in the graue, vntill the third day after his death, as if he had beene foyled and vanquished by death, and the diuell, at which time the diuel and the Pharises did, as it were, insult ouer him, as though he were quite gone, and no more remained.

Doe you approue of this then?

I doe not dislike it: for it is agreeable to the type set forth in Dauid. Psal. 88.7. Thou hast laied me in the lowest graue, in dark­nesse, and in the deepe, and it is agreeable to that place which is E­phes. 4.10. in which as by ascending aboue all heauens the Apostle vnderstandeth his greatest exaltation: so by his descending to the lowest parts of the earth, or to hell, hee vnderstandeth the greatest humiliation or debasing of Christ. So Esa. 14.15. Descending to hell is taken for extreame humiliation. Thou saidest in thine heart I will ascend into heauen, &c. but thou shalt be brought downe to the graue, to the sides of the pit. And so may the place of Mathew. 11.23. be expounded; Thou, O Capernaum, which art lifted vp vnto heauen shalt be brought downe to hell.

What is the sixt?

It is theirs who say, that by Christs descending to hel, is signified those great torments of minde, which Christ in his agony and v­pon the crosse sustained, of which, we haue spoken in the Passion of Christ.

Is this exposition agreeable to trueth.

It is, for it is agreeable to Scripture, and proportionable to faith: For Esa. 53.5. saith, that Christ was broken for our iniquities. And Psal. 18.6. The sorrowes of the graue haue compassed mee round about. And Act. 2.24. Peter saith, that he was entangled in the pangs of death, the griefes which the curse and wrath of God procureth. And Gal. 3.13. it is said; He vvas made for vs a curse, and that tru­ly and without trope, not in himselfe indeede, but in as much as he was our suretie, so that he truely felt our burden to bee laid v­pon him. And Heb. 5.7. the Apostle saieth, that Christ was heard from his feare when he praied with teares and strong crying. And that which is verie wonderfull, is recorded of him, that through vehe­mencie of his torment drops of bloud ran downe from his face, and [Page 251] that he could not be comforted: but by the sight of Angels. Luk. 22.43. And in the end we see that Christ was cast downe so low, that he was constrained to cry out, when his anguish vrged him; My God, my God, way hast thou forsaken me. Mat. 27.46. By all which it may be gathered, that hee wrestled and grapled, not with a cō ­mon manner of death, but with the forces of hell and the horror of eternall death.

But this seemeth to make against the exposition, namelie, that the tor­ments of the minde, are put after the griefes of the bodie, in the creede?

This is done, because the griefe of bodie first offereth it selfe to the senses, but not so the torments of minde-

But it may be obiected. Although they ought to be set after death and crucifying, yet they should not haue beene mentioned after buriall?

Although the descending of Christ to hell was ended in death, and in time did goe before the buriall of the body, yet it is set after it in the order of the narration of the articles of our faith, because it seemed good in one continued course of speach, to describe whatsoeuer pertained to the debasing of his bodie, and afterward to come to the suffering in soule.

But could God euer be angrie vvith his onlie and most beloued sonne Christ, or forsake him?

Neuer, but yet he so hid his fauour and help for a time, that the humane nature of Christ did truely feele these distresses, where­with they are vrged, who are cast away and forsaken of God. And as Barnard saith, Serm. 5. de verbis Esaiae. It is a kinde of forsaking, vvhen as in so great necessitie there vvas no shevving of povver, no she­vving of Maiestie.

Why vvas it needfull he should suffer these torments?

1. Because when as all our sinnes were cast vpon him, therefore it was fit that he should so feele the wrath of God against them, as if he himselfe had committed the sinnes of all men.

2. That for our sakes he might try and ouercome all manner of griefes and temptations, and so the torments of death and of hell for our cause.

3. That hee might aduance and carie vs vp to the ioyes of [Page 252] heauen, being deliuered from the power of Hell.

VVhat profit redounded to vs by Christs descending into Hell?

1. Victorie ouer the power of the diuell, the horrour of death and the paines of Hell is obtained Ose. 13.14.

2. Our enemies are tryumphed ouer. Coloss. 2.15. And he hath spoiled principalities, and powers (that is, Sathan with his Angels Ephes, 6, 12) & hath made a shew of them openly, and hath tryumphed ouer them in the same crosse.

3. Hauing ouercome the sting of death, he hath opened to all beleeuers the kingdom of heauen. Therefore Hilarie saith, lib. 2. de Trinitate. The crosse, death and hell are our life.

Ʋ Ʋhat is the vse of Christs descending into hell?

1. That wee should not now be afraid in death of those things which our prince hath swallowed vp.

2. That looke how much more we see him humbled and aba­sed for our cause, so much the lesse wee should doubt, either of the fathers loue towards vs, or our redemption wrought by him, and the exaltation wee shall hereafter receiue in Heauen.

What is opposite to this Doctrine.

1. That fable of Purgatorie, the paines whereof seing Christ did not vndergo nor suffer, for ought we can read (who notwithstan­ding suffered for vs all kinde of griefes Isa. 53.3, 4) therefore it followeth, that these are forged and counterfaite, and to be feared of none who belieue: For if it were as they say, it should then follow that there are some griefes which Christ did not suffer for our sake.

2. Of those Limbi which they haue in their owne inuentions ap­pointed for the fathers vnder the Lawe, and infants vnder the Gos­pell who haue beene depriued of the signe of Baptisme.

The sixe and twentieth common place. Of Christs Resurrection.

VVhat is meant by rising againe?

THat properly riseth againe (saith Hierom) which before fell by dying, and therfore neither the diuinitie nor soule of Christ properly, but the same bodie which fell by death, rose again. Notwithstāding the Resurrection of Christ belongeth also to his soule, but in some respect onely, that is, so farr forth as by the resurrection it was restored to the owne body.

What therefore is the resurrection of Christ?

It is the first degree of his exaltation, whereby he according to his humane nature, by the power of God, putting off infirmity, & mortality, his soule returning into his bodie, reuiuing, came the third day out of the Sepulcre, as conquerour, & tryumphed glo­riously ouer death & hell: that he might quicken all that beleeue in him, and that the dead being raised againe in the last day, he, as a king of the Church, might giue to all the elect, a ioyfull victorie, and immortall life, casting the wicked away into perpetuall torments.

By what power did Christ rise againe?

Not by any power begged from others, or any power of a na­ture created, but by the proper power of his Godhead. Iohn. 10.18. No man taketh my life from mee, but I lay it downe of my selfe. I haue power to lay it downe, and I haue power to take it againe. For which cause his true Doctrine is shewed by his resurrection. Rom. 1.4, in these words; And declared mightily to be the sonne of God, touching the spirit of sanctification, by his rising from the dead. Yet be­cause the workes of the trinitie ad extrà without are vndiuided, [Page 254] therefore this rising againe, being taken actiuely, is attributed both to Christ himselfe, to the father and the holy Ghost. Ephes. 1.20. according to his mightie power, VVhich he vvrought in Christ, vvhen hee raised him from the dead, and set him at his right hand in heauenly places. Also Coloss. 2.12. and Rom. 8.11. If the spirit of him that hath raised Iesus from the dead, dwell in you, he that hath raised Christ from the dead, shall also quicken your mortall bodies by his spirit vvhich quickneth & dvvelleth in you. For that power wherby Christ was raised againe is essentially common to the three persons.

Did the humanity of Christ vvorke together vvith the God­head in his resurrection?

According to the Diuine nature, Christ himselfe wrought his resurrection 2. Cor. 13 14., he suffered through the infirmitie of the flesh, and li­ueth by the povver of God. But properly, hee rose againe accor­ding to the humane nature, which obeyed the Godhead, raising it vp, and moued it selfe as the will and power of the Godhead di­rected it. Wherupon came this common effect, or worke of both natures, Death was swallowed vp in victorie. 1. Cor. 15.54. & the Re­surrection is attributed to the whole Christ Rom. 1, 4., but actiuely accor­ding to the spirit of sanctification, passiuely according to the flesh.

From whence is the confirmation and certaine knowledge of Christs resurrection to be taken?

From the adiuncts or testimonies, both those which went before, which concurred at the time of it, and which came after.

VVhat are the testimonies going before?

Partly prophecies, partly figures or types, by which the resur­rection of Christ was aforehand signifyed. Prophecies are euident and plaine affirmations concerning the resurrection of Christ, which was to come. As among others these.

1. Out of Moses. Gen. 3.15. The seede of the woman shall bru [...]e the head of the Serpent, that is, Christ shall ouercome sinne, death and Sathan, which he could not do otherwise then by rising againe.

2. And Psal. 16.8. where Dauid in the person of Christ saith, Thou wilt not leaue my soule in the graue, nor suffer thine holy one to see corruption.

3. Out of the Prophets: Esai. 53.10. VVhen he shall make his soule an offering for sinne, he shall see his seede, and shall prolong his daies, and the will of the Lord shall prosper in his hand; therefore hee shall rise [Page 255] againe. And Daniel 9.24. saith, that Christ shall bee slaine and yet hee ascribeth to him a perpetual kingdome, in which iniqui­tie shall be taken away & euerlasting righteousnesse brought in place. Therefore he foresaw that Christ should be raised againe. Which prophecies are proued true by the euenr.

What figures of the resurrection were there?

1. Adam who was cast into a sleepe, & againe raised vp, out of whose side, whilest he slept, was Eua made. Gen. 2.21.22. was a type of Christ, who died & was raised again, out of whose side be­ing opened, issued forth both water & bloud, by which the Church was bred and purged.

2. Isaac, who was laid on a pile of wood, and was deliuered by an Angel Gen. 21.9.11., was a type of our Redeemer, who died so for vs in regard of his humanitie in his sacrifice for vs, that notwithstanding in regard of his Diuinity he remained immortall.

3. Ioseph, who was cast into prison, & afterward brought out a­gaine and aduanced to great honours Gen· 39.20, &, 41.41. did resemble Christ rising again from death, who receiued the rule of heauen and earth.

4. As Samson when he was shut vp, the city gates being locked, did notwithstand securely go forth, breaking the lock and carying away the gates Iudg. 16.3, so the Lord opening the Sepulcre, which was sealed vp, was deliuered from death.

5. Ionas being cast quick out of the fishes belly Mat. 12.5 40, resembled Christ, who came out of the graue aliue. To conclude, Dauid ha­uing scaped so oft out of persecution, and being aduanced to the kingdom, did shadow forth the death & resurrection of the Lord.

And what is the vse of all this, which hath beene said?

That our faith may therby be confirmed: for the certainety of our faith (as Augustine saith) consisteth in this, that all things which haue bin foretold of Christ, haue fallen out vpon Iesus the son of Marie. Therefore he is the true Messiah and Sauiour of the world.

What are the adiuncts of Christs resurrection which cōcurred with it?

The time.

At what time did Christ die, and was raised aaaine?

At that very time when the Patriarch Iacob foretold that he should come, whilest Moses his forme of gouernment yet lasted & stood, but bended to ruine. Gen. 49, 10. The Scepter shall not [Page 256] be taken from Iuda, and the lawgiuer from betweene his feete, vntill Silo come. And Daniell doth expresse the verie yeare of his passiō. Whence may be perceiued the certainty of gods promises, and our faith concerning the promises not yet fulfilled is confirmed, and the error of the Iewes who holde the messiah is not yet come is confuted.

At what time of the yeare did he rise againe?

In the Springe time, that the time it selfe might admonish & put vs in minde of the power of Christes death and resurrection, as Lactantius hath elegantly expressed it in these verses.

Ecce renascentis testatur gratia mundi
Omnia cum domino dona redisse suo.
Namque renascenti, post tristia Tartara, Christo
vndique fronde nemus, gramina flore fauent.
See how the world her face, and eke her grace reneweth
And now her Lordes returne, with all like grace she sheweth.
Her late reuiued Lord from hell, she entertaines
and deckes with leaues the woodes & with her floures the plaines

One what day of the yeare?

One that day as the skilfull in Chronologie do write, on which Moses with his people of Israel passed through the red Sea, and came safe to the shore as it were from the graue to life: Pharaoh and his companie being drowned in the waues. Exod. 14.22.28. Euen so the Lorde with his people the Church, hauing vanquisht his enemies, passed from death to life by his glorious resurrectiō,

How manie daies after his death?

One the third day after it, according to the figure. For as Ionah was three dayes and three nightes in the whales bellie, so the sonne of man did lie three daies in the sepulchre Mat. 12.40. according to the prophesie of Osea. 6.2. He will quicken vs after tvvoe daies (namely the Messias) and one the third day he vvill raise vs vp (namely in his owne person) and vve shall liue in his sight. For the resurrection of Christ which came to passe one the third day is a pledge of ours. But here we must remember Augustines supputa­tion of the daies, of which we made mention in the place of his buriall.

Ʋ Ʋhy did he deferre his resurrection vntill the third day?

That it might plainly appeare hee was dead, but hee stayed no longer then the three daies, least the faith of his disciples should be hazarded and shaken: neither did hee deferre it till the last day, because of our hope. 1. Pet. 1.3. Blessed be the father of our Lord who hath regenerated vs vnto a liuelie hope by the resurrection of Christ from the dead.

Moreouer, that he might bee the first of them which rise againe 1. Cor. 15.20.

On what day of the weeke did he rise?

When the Sabaoth was now passed, and the first day of the weeke next following was begunne, that is vpon Sunday. Mark. 16.1.2.9. That on the same day wherein God made heauen and earth, both heauen and earth might all ioy for the Lords resur­rection: whereupon this day is called the Lords day. Apoc. 1.10.

In vvhat houre of the day?

At Sunne rising. Mat. 28.1. that hee might thereby signifie himselfe to bee the true Sunne which enlightneth those which sit in darknesse and in the shadowe of death, to guide their feete into the way of peace. Luk. 1.79.

Ʋ Ʋhat adiuncts followed the resurrection.

Signes, testimonies, and his owne appearing after his resur­rection.

VVhat signes testified that Christ was truely risen?

Foure chriefly.

1. An earthquake, as though the earth euen did long to restore him to heauen, and for a testimonie of the Resurrection accompli­shed, as also of the efficacie, and so of the omnipotencie of Christ, who by his power, and at his pleasure doth shake heauen, earth, and sea.

2. An huge stone was remoued from the sepulcre by the Mi­nisterie of an angell. Mat. 28.2.

3. The Sepulcre left empty.

4. The garments of the sepulcre left in it, namely the linnens & the napkin wrapped together apart. Iohn. 20.5.6.7. With signs did conuict the keepers of the Sepulcre, of a lye, who though they knew by the earthquake and other signes that Christ had truly [Page 258] risen againe, which thing also they told to the chiefe Priests, Mat 28. Yet being corrupted with money, they forged this lye, that the bodie of the Lord was stollen away by the Disciples, Mat. 28.13. For neither would the Disciples haue taken away their Master naked, leauing the cloathes behind them, when it was more readie and handsome for them to carie away the bo­die as it was wound; neither would they, being afraid of the Souldiers, who were present and warded, haue laid to­gither the garments, so handsomely and seuerally, when as their attempt would haue admitted no delay, in regard of the present danger.

VVhat did this laying of the clothes in the Sepulcre signifie?

That the Lord did not neede any funerall ornaments, but that he had put on immortalitie: that the former innocencie which we lost in Adam, was recouered for vs in Christ: & that the cause of shame being taken away, in the last daie we shall be adorned with eternall life in stead of garments, & with heauenly glorie.

VVhat witnesses were there of this rising againe?

1. The enemies of Christ, namely the Romane Souldiers, to whom Pilate committed the custodie of the Sepulcre, who gaue testimonie to the Priests of the Lords resurrection: although be­ing by them corrupted by money (which is an vsuall thing with that kinde of men) they made an impudent lie, that the Disciples of Iesus had taken away his bodie whilest they slept. But it is an apparant lye, for if the keepers slept, how knew they, that the bodie of the Lord was stollen away by his Disciples? If they were awake, why doe they lye, in saying they slept? if they tooke his bodie, why left they his cloathes?

2. The Angels of God appearing in white garments, one while sitting within the Sepulcre, Ioh, 20· 12 and sometimes standing without it: not as though Christ could not without their helpe come out of the Sepulcre, but that they might testifie themselues to be Christs ministers, that they doe serue him and the Church Heb, 1: 4·; and the wo­men and the Apostles might bee assured that Christ was risen a­gaine, that there might not want heauenly witnesses also hereof: for they beare witnesse that Christ is truely risen againe. Luk. 24.4.5.6. Mark. 16.6. VVhy seeke yee the liuing among the dead? A­gaine [Page 259] they say, Hee is risen, hee is not heere, he is risen.

3. The Disciples of Christ sawe the Sepulcre emptie, and Christ raised vp after death, who could not bee suspected of false dea­ling. For they could not bee perswaded of Christs resurrection, vnlesse they with their owne eyes and eares were ioyned together with him, they were so farre from deuising it by a plot amongst themselues. They also bare record hereof by their Doctrine, life, and bloud.

4. Iesus himselfe being dead and buried, did afterwards shewe himselfe in sundry maners, when he was reuiued.

Ʋ Ʋhat were the appearances of Christ, after hee was raised againe?

Manifold, whereby Christ presented himselfe aliue, both in the day of his resurrection, as also in other daies following; and that fortie daies, in which hee was conuersant vpon earth, the beames of his brightnesse and glorie beeing repressed as yet.

How oft did he appeare on the day of his Resurrection?

Fiue times.

1. To Marie Magdalene alone at the Sepulcre, out of whome he had cast seauen diuels Mark. 16, 9 Iohn. 20, 14.

2. To the same Marie Magdalene and the other Marie, when they were gone back from the Sepulcre, in the way Mat, 28.9, that all suspition of fraude and violence might bee taken away, and that hee might shewe himselfe the Redeemer of the female sexe.

3. To the two Disciples Cleophas and his fellowe as they were going to Emaus Luk, 24.13 31., of whome when hee was not discerned at the first, because their eyes were held from discerning him, hee was afterwards knowne of them in the breaking of bread, their eyes beeing then opened: and againe, hee vanished from them, not in respect of himselfe absolutelie, but in respect of his Disciples, and therefore it is added [...] from them, that is hee ceased to bee seene of them, who, notwithstanding in himselfe was vi­sible. Which came to passe either because of his sodaine de­parture from them, or because their sight was againe dimmed, that they could not see him.

4. To Simon Peter alone. Luk. 24.34. 1. Cor, 15.

[Page 260] 1 Cor. 15.55. To the Apostles, the eleuen, as Marke hath it Mark. 16.14., or as Paule the 12. 1. Cor. 15.5, they being so called, because of the cōmon title of their society & fraternity, being gathered together all, saue Thomas, at Ierusalem. Vnto whome he entring. Iohn. 20.28. [...] the gates being shut (not through the gates being shut, but after the gates were shut, and no man opened to him, seeing the wall or gates by the almightie power of God might in one moment make entrance to his bodie which pierced them in a moment, and the cre­ature shall giue place to the Creator) he stood in the middest of them, and when they doubted whether it were hee, hee gaue himselfe to bee seene and handled of them. And proued his bodie to bee a true bodie, and tooke away all suspition of spirituall entrance, & pene­tration of dimensions incircumscription, inuisibilitie, illocability, and lastly of the appearing of a Ghost. Mark. 16 14. Luk. 24, 26, Iohn. 20, 19 & seq.

What appearances made hee in the daies following?

Sixe. 1. On the eight day after the resurrection he appeared to his Disciple Thomas being present, when he entred againe to them the gates being shut Iohn, 20, 26..

2. At the sea of Tyberias he appeared to seauen of his Disciples, who were fishermen Iohn, 21.1.2.3.

3. To eleuen Disciples at once in a certaine mountaine of Ga­lilie, as he had appointed with them Math, 28, 16.

4. To more then 500. brethren at once 1, cor, 15.6.

5. To Iames by himselfe Ibid, v, 7, concerning whom, the testimonie of Paule is sufficient for vs.

6. On the verie day of his ascention, hee appeared to the A­postles on mount Oliuet, when he was taken vp into heauen out of their sight Luk, 24.50 Act. 1, 6, 12.

Why doe not the Euangelists and Paule 1. Cor. 15.5. keepe a like order in rehearsing his appearances, but some haue not some, some other appearances?

That not so much the order of the appearances (which might bee also greater) as the trueth of his resurrection, in which our saluation standeth, might bee regarded: and that varietie might euidently proue that the Euangelists did not agree, and deuise a­mongst themselues to write those Histories, but that they might shew that the Lord rose againe truely.

But why appeared he not to all, or at least to the chiefe Priests and Elders of the people?

1. Because, as the kingdome of Christ is not of this world, Io. 18.36 so neither doth it depend of mans patronage.

2. As with God there is a time of mercie, so also there is a time of iudgement.

3. Because the resurrection of Christ was foretold by the Pro­phets, publickly preached by the Apostles, proclaimed to all nati­ons, and confirmed enough and more then enough by testimonies which followed the ascension, as. First, by the visible giuing of the holy Ghost in the day of Pentecost. 2. By the gift of tongues. 3. By the admirable audacitie and confidence which appeared in the Apostles. 4. By the efficacie of the Gospell in conuerting very many. 5. By the miracles done by the Apostles, by inuocation of Christ Act. 2.2.43. &. 3.6. & 4, 13.31.33,. 6. By the appearance of the Lord himselfe vnto Stephen, when he was stoned Act. 7, 55, and to Paule when he went to Damascus Ac [...]. 9.3. 1 Cor, 15.8.. 17. By the preseruation of the Church according to Christs pro­mises. Mat. 16.18. The gates of hell shall not preuaile against it. 8. By Baptisme and the Supper of the Lord i. 9. Lastly by the feeling of Christ dwelling in the hearts of the godly, and by the earnest of the spirit.

4. Because the condition of Christs kingdome, which is of grace, is this, that it is not manifest to bodily eyes, but to the eies of the minde and faith, according to that, Iohn. 20.29. Blessed are they who haue not seene and beleeue. 1▪ Rom, 6, 4

How differ the Resurrection of Christ, and of other dead men.

1. In the efficient cause, for Christ rose againe by his owne power, that which no man besides himselfe could euer do.

2. In the end: for others who haue beene raised vp, haue risen againe subiect to the miseryes of this life, and being to die againe; But Christ first, swallowing vp mortalitie and laying away at once all the infirmities of mans life, rose againe vnto immortality Rom. 6. [...].

3. By the effectes.

What manner one was Christ when he rose againe?

Wholy glorious.

1. In respect of the Diuinitie, for whereas before it was hid in Christ, now it was fully manifested and reuealed.

[Page 262]2. In respect of his humanitie, because all infirmities and acci­dentall properties, with which Christ was borne, as also all aduer­sities and miseries, and all necessities of hauing meate, drinke, sleepe, &c. being laid away; it was fully and to the highest degree of perfection, adorned with new qualities, but such as were crea­ted aboue & besides the common order of nature, as in the soule, wisdome, ioyfulnes, &c. In the bodie, incorruptibilitie, subtilitie, nimblenesse, brightnesse and shining, through the power of the Godhead dwelling in it, by which also it was exalted farre aboue all creatures Psal. 45.7.8. But the essentiall properties of it being still kept, so that his body being now in glorie, is still according to the or­dinarie dispensation of nature, to be seene and felt, composed of instrumentall parts, finite, and conteined in place, as Christ him­selfe after his resurrection teacheth. See ye my hands and my feete, for it is euen I my selfe. For a Spirit hath no flesh and bone, as yee see me haue. Luk. 24.39.

For whome did Christ rise againe?

Onely for and to the elect: for the vngodly shal rise againe, not because of Christs resurrection, but by the iust iudgement of God: they shall rise againe vnto eternall damnation, and by the force of that sanction and decreee, which was added to the commaunde­ment giuen to Adam. Gen. 2.17. In what day thou shalt eate of the tree of the knowledge of good and euill, thou shalt die the death, name­ly, as well the first as second death.

What was the end of his resurrection?

The glorie of God and Christ, and the saluation of the elect. Rom. 6.4. Christ rose againe to the glorie of the father.

2. in respect of Christ, that hee might obtaine eternall glorie due to him by the expresse forme of the promise in the Law Leu, 18.5. Gala. 3.12.

3. That he might translate and bring vs to eternall life, beeing freed from mortalitie.

VVhat are the effectes and fruites of Christs resurrection?

The first concerneth Christ, for by his resurrection he was decla­red to be the Sonne of God. Rom. 1.4. he became conquerour & tryumpher ouer sinne, death, and hell, and ouer the whole king­dome of Sathan. For in Christ, God stroue with the diuell, righ­teousnesse with sinne, life with death, who all ouercame, and that [Page 263] Prophecie was fulfilled. Gen. 3.15. The seede of the woman shal break the head of the Serpent; that is, Christ shall destroy the workes of the Diuell. 1. Iohn. 3.8.

The second respecteth, Sathan who being troden downe, lyeth vnder the feete of the conquerour. Iohn. 16.11. The prince of the world is alreadie iudged, and expulsed in respect of the faithfull, & that in such maner, as hee can not hurt them in such sort, as hee would, and he trembleth at the name of Iesus Christ by whome hee knoweth himselfe to be ouercome and condemned to eter­nall punishment.

The third pertaineth to vs, vnto whom he is raised, that wee might bee absolued from sinne and iustified. 1. Cor. 15.7. If Christ be not risen againe, yee are as yet, dead in your sins. For the death of Christ is of no efficacie, if Christ remaineth stil in death. And Ro. 4.25. He is risen againe for our iustification, not because he added any thing thereby vnto the price of our redemption, seeing hee fullie made satisfaction for our sinnes by his death, but because the re­surrection of Christ is an euident testimonie of Christs perfect righteousnes and obedience according to the Law, and that not in respect of some parts onely thereof, as the righteousnesse of E­lias and other the Saints, but in respect of the degres of the parts, so as it may suffice to make vs righteous before God, and may giue strong testimony that the passion of Christ is a sufficient sa­crifice acceptable to God, & appeasing his anger, and that he did plainely conquer and disarme death Luc. 11.22, and therefore did Os [...], [...]3.14 perfect­ly abolish sinne, whereupon the rule of death depended. Neither could our sins haue bin perfectly expiated & done away by Christs death, if death had got the vpper hand in this combat: whereupon it cōmeth to passe that our faith & hope safely relyeth vpon God 1. Pet. 1.21. 2. Because, by the power of Christs resurrection, we shal be quick­ned, that is, we shall be regenerated vnto a liuely hope Ephes. 2.5.. And Rom. 6.4. He hath risen againe, that we might walke in newnesse of life. The third cause is the stay, the supporting and pledge of our resurrecti­on vnto immortality: for seeing Christ is our head, & is risen a­gain, For ye are al (saith Paul. Gal. 3.28.) as one mā in Christ) we also of necessitie shall rise againe, who are his mēbers. Therfore as whē we see a mans head aboue the water, we doubt not but the rest of the mēbers wil also get forth & straight follow▪ so must we thinke [Page 264] of Christ and of our selues. Hereupon Paule saith. 1. Cor. 15.20. Christ is risen againe, therefore shall we also rise againe. And 1. Thes. 4.14. For if wee beleeue that Iesus is Dead, and is risen againe, euen so them which sleepe in Iesus (that is in faith, whereby they are in­graffed into Christ) will God bring with him. Also Phil. 3.20. Our conuersation is in heauen, from whence wee looke for a Sauiour, euen our Lord Iesus Christ, who shal transforme our base bodie, that it may be made like to his glorious bodie.

What is the vse of the resurrection?

1. That by cur beleeuing this Article, we may conceiue vnspeak­able ioy of conscience by liuely sense of the remission of our sins, of our Iustification & regeneration by the resurrection of Christ. For hence proceedeth our greatest ioy, in that wee behold man beautifull, glorious, immortall in Christ, who before in the Passion was so miserable, ignominious, sorrowfull, bloudie, filthy and horrible for our sinnes.

2. That we may both in prosperitie and aduersitie think of that most happie estate which we expect in the life to come, and may raise vp our mindes vnto hope of our future glorie. Iob. 19.25. I knovv that my Redeemer liueth &c. And Paule. 2. Tim. 2.8. Remem­ber that Iesus Christ is risen from the dead.

3. That wee may tryumph and finde securitie in death, for so much as Christ, by his resurrection, hath ouercome and destroied our twofolde death, namely, the death of sin, & the death of hell.

VVhat is against this Doctrine?

1. The obstinacie of the Iewes who deny Christs resurrection.

2. The error of the Eutychians, who dreamed that the humane nature of Christ, was turned into the Diuine, after his resurrection.

3. The error of the Vbiquitaries, who make the body of Christ such as no bodie is, and that both before, and especially after his resurrection, seeing that they will haue all properties of a true bo­die laid aside, and that it is now in no certaine place, but spread abroad in all places in an vnspeakable manner.

4. Of the Papists, who euery year do lay in a graue the Image of Christs body & cause Priests & monks to guard and watch with it, who also with a mournfull song, doe celebrate his buriall, & do bestow vpon a wodden Image, those things which hee comman­ded to bestowe vpon the poore Iohn. 12.8. 2. They superstitiously [Page 265] take pilgrimages to that place which Iesus did honour with his buriall, contrarie to those sayings of Christ. Iohn. 4.23. The houre is come, and now is when the true worshippers shall worship the Father in spirit and truth. And of Paule, 1. Tim. 2.8. I will therefore that the men pray euerie where, lifting vp pure hands without vvrath or doubting.

The seuen and twentieth common Place. Of Christs Ascension.

What is the Historie of Christs Ascention?

IT is to be taken first out of Mark▪ ca. 16.19. The Lord, after he had spoken vnto thē, was againe taken vp into heauen, and sate on the right hand of God. Againe out of Luke in the Gospell, cap. 24.50. After­ward he led them out into Bethania, and lift vp his hands and blessed them. And it came to passe, that whilest he blessed them, he departed from them, and was caried vp into heauen:

And in the Acts. cap. 1.9. And when he had spoke these things, while they beheld, he was taken vp, for a cloud tooke him vp out of their sight, and while they looked stedfastly to heauen, as he vvent, behold two men stood by them in vvhite apparell. Ʋ Ʋhich also said, Ye men of Galile, vvhy stand ye gazing into heauen? this Iesus vvhich is taken vp from yov into heauen, shall so come as ye haue seene him goe into heauen.

And Paule beareth record of it. Ephe. 4.8. VVherfore the scripture saith. Psa. 69.19▪ When he ascēded vp on high, he led coptiuitie captiue, and gaue gifts vnto men. Novv in that he ascended, vvhat is it but that he had also descended first into the lowest parts of the earth. He that des­cended is euen the same that ascended farre aboue all heauen's, that he might fill all things. See 1. Tim. 3.16. Heb. 4.14. & 9.24.

What must be vnderstood by ascension?

Not a changing of one condition or estate into another, or a vanishing out of sight, but properly [...] that is, a motion from one place to another, and that from the lower to the higher. For they are said to ascend, who remoue from a lower place to a higher. 2. King. 2.12. And Elias ascended by a whirlewind into heauen. And Psal. 139.8. If I ascend into heauen, thou art there.

But figuratiuely ( [...], or attributing that to God which belongeth to man) it is spoken of God. Gen. 17.22. God went from the sight of Abraham. And Psal. 47.16. God is gone vp with triumph, euen the Lord with the sound of the trumpet. But also Iohn. 3.13. in the first part of the verse, to ascend into heauen, signifieth allegorically to be endued with the light of spi­rituall vnderstanding.

Is the word Ascension vsed properly or figuratiuely in this place?

Properly without question, as it may manifestly be proued out of diuers formes of speeches, which the Euangelists haue vsed for better declaration sake: for Mar. 16.19. saith [...] that is, he was taken vp, and on high into heauen, & Luk. 24.51. saith, [...] he was remoued from them, or went away from them. But it is plaine how by the word of going away, is signified a remouing into ano­ther place. And the same Euangelist giueth to vnderstand whither he went away, [...], & he was caried vp into heauen. He was caried (saith he) which againe certainly noteth a motion from place to place. Act. 1.9. [...]. He was lifted vp, and Nubes [...], a cloud tooke him vp out of their sights. Not because of himselfe he became inuisible, but because he went higher and fur­ther off, then his Disciples sight could reach. Moreouer the A­postles do follow him with their eyes and sight as farre as they can, whilest he did not vanish away out of their sight, but stil went vp on his way. For while he was going, ( [...]) which signi­fieth remouing from place to place, they stood stedfastly with their eyes vp to heauen. Which had beene a foolish part of thē if they had not seene him caried on high. To conclude the Angels helping the defect of the Apostles sight, do testifie that Christ was taken vp by them into heauen, and that he should so come as they had seene him going into heauen.

Hereupon the Greeke Fathers do call it [...], the [Page 267] assumption or taking vp of Christ in the flesh, and [...], his ascen­sion or going vp. By the examination of these things which haue beene said it followeth that the ascension of Christ is not an act vndivisible or momentanie, but devisible, and distinguished by parts of his motion, and going forward, and by times and pla­ces, by which he was caried vp from a lower place to a higher, namely from earth vnto heauen.

Seeing (in that saying of Paule Ephes. 4.10 he that descended, is also the same that ascended) the word of descending doth figuratiuely signifie the humiliation of Christ, why is not also the word of ascending taken figuratiuely for the same Christs exaltation & glorification.

Because when Christ descended from heauen, he descended without changing his place, at what time he was God onely, and not man, but by that his descension was made man: but when he ascended into heauen, he ascended with changing of place, when he was God and man.

Who ascended?

Christ who is both God and man, the same who was borne man of the virgin Marie, who suffered and died, who rose againe, and after his resurrection stayed fortie daies with his Disciples vpon the earth. He I say, and no other descended. He that descended is euen the same that ascended. Ephes. 4.9. Therefore the whole Christ did really ascend, because the same Christ was true God, and true man, but in respect of his humanitie, he in his bodie ascended pro­perly and locally from earth into heauen, euen as before he had as­cended truly, and by a locall motion out of the graue into the land of the liuing. Therfore in respect hereof it is said by Marke, being taken or receiued vp: and of Luke in the Acts, being lifted vp. For these things do not agree to the Diuinitie or Godhead, of which it is said. Ierem. 23.24. I fill heauen and earth: but by a communication of properties [...], that is said of the whole person of Christ which is onely proper to one part of his nature. And as Theodoretus saith: Those things which are proper to the nature, are communicated to the whole person.

Who is the efficient cause or author of Christs ascension?

Christ himself, who by the Almighty power of his Godhead did carie vp his humane nature, & bring it into heauen, but because [Page 268] the diuine power of the Father and Sonne is all one, this remo­uing into heauen, (as also the raysing of him vp againe) is as­cribed also to the power of the Father. Act. 2.33. By the right hand (that is by the power and vertue) of God he hath beene exalted, and hath receiued of his father the promise of the holy Ghost, and cap. 5.30. The God of our fathers hath raised vp Iesus vvhom ye slevv and hanged on a tree. Him (I say) hath God lift vp vvith his right hand to be a Prince and a Sauiour. But his humane nature hauing gotten agility and nimblenes of body by the resurrection, mouing it selfe by the appointment and commaund of the Godheed went vpon high, and ascended truely and properly, and there­fore it may be called a ministring or seruing cause of the as­cension.

From vvhence is the reason and certaintie of the ascension to be taken?

From the adiuncts or circumstances, namely of time, the place from vvhence, the manner of his ascension, the place vnto vvhich, and the vvitnesses.

VVhat time did he ascend?

On the fortieth day after his resurrection: after that he had spo­ken to his Disciples concerning the kingdome of God, that is af­ter he had enstructed them more fully of the things pertaining to saluation, and had confirmed and assured them concerning his re­surrection, and the truth of his bodie, so as they could no lon­ger doubt of it.

From vvhat place did he ascend?

Luke in the Gospell, cap. 24.50. saith that the Disciples were led forth by Christ vnto Bethania, a village of Iudea, & that from that place Christ ascended. But in the Acts, cap. 1.12. he said that they returned from Mount Oliuet, vvhich is neere vnto Ierusalem, whence it is manifest that Christ ascended from some part of that mountaine, not farre from the towne of Bethania, into heauen.

Why did he choose to himselfe this place?

That like as he had giuen proofe of mans weaknesse, and of his exceeding great loue towards vs in Mount Oliuet, in that hee sweat bloud in his conflict with death. Luke. 22.39 44. so departing from the same place into heauen, hee might giue certaine triall and proofe of his Godhead Iohn. 6.62, and so the same [Page 269] place might serue for Christs glorie, which had giuen the begin­ning to his ignominie and passion.

2 That the mountaines might put vs in minde of heauen.

3 That from hence we might learne that those who goe into heauen out of Bethania (which is expounded the house of afflic­tion) doe finde entrance by Christ vnto the ioyes of heauen and admittance into the kingdome of heauen through many tribu­lations.

Ʋ Ʋhat vvas the manner of his ascension?

1 Departing from his Disciples like a good guest, he lifting vp his hands to heauen in solemne manner blesseth them, and bid­deth them farewell, that is, commendeth them to Gods protec­tion, thereby to testifie he was that blessed seed, in vvhich all na­ture are blessed Gen, 22 18: that full saluation is obtained for vs, and that we are freed from all curse, and reconciled to the father, that he hath blessed all that beleeue in him, and that his blessing shall re­maine sure for euer, seeing to him is giuen all power in heauen, and in earth, Math. 28.18.

2 Whilest the Disciples looked on, he was taken vp on high. Therefore he vanished not out of sight, or in himselfe became inuisible, but whilest his Disciples beheld, he went visibly from the earth (where he was formerly) taken vp vnto heauen, where he was not before.

3 The ministerie of a cloud was vsed, which cloud r [...]ceiued him at his going away, caried him as in a wagon, & caried him at length▪ out of their sight, that therby he might testifie that he was that person of whom it is spoken. Psal. 104.3. He maketh the cloud or clouds his chariot, as also that by this meanes he might as with a veile put betwixt him and them stay his disciples from further cu­riositie and searching after him.

Whither did he ascend?

Into heauen. And least the word Heauen should be doubtfull and vncertaine, or should be onely vnderstood of Heauenly con­uersation (such as may be euen in the earth) or onely of the hea­uenly glorie he attained, Luke saith, He was taken vp on high, and Marke, that he was receiued vp into heauen. Act. 3.21. it is there said: That the heauen must containe him. In which manner also Nazianzen doth expoūd it, [...], [Page 270] and to be conteined of heauen, vntill the time of restoring. And Oecumenius Scholiastes, he calleth the heauens [...] that is, the receptacle or harbour of him that was sent, namely Christ: to wit, the place of eternall blessednes which is without this corruptible world, and so aboue or without all heauens.

But Paule Ephes. 4.10. saith, That he ascended aboue all heauens.

It is true. For the Scripture maketh mention of three heauens. i. The ayre. 2. the celestiall orbs. 3. the seates of the blessed, into which Christ was receiued. Therefore he is rightly said to as­end aboue all heauens, because he remained not below or with­in the worldly heauens, but was caried aboue the aire or ayrie re­gion, and the celestiall orbs: neither did he stay in those visible heauens, but entered into the highest heauen, which is aboue all these moueable and worldly heauens, which being beautified by the light and glorie of God is subiect to no change, but is inuisible to vs which as yet liue vpon the earth. And this is that [...] that hight, of which it is said Psal. 68.19. Thou hast ascended vp on high.

By what names is that heauen called?

1 The heauen of heauens, and the highest habitation of hea­uen 1. King. 8, 27· 39. Also [...], the highest places Ma [...]. 21.9.. Also the third heauen 2. Cor 12.2, in respect of the aire, which is, the first heauen, & next to vs Math, 6.26., and in respect of the celestiall spheres [...] Paradise or the Gar­den of pleasure Luk. 23.43, 2 Cor. 12, 4. Apoc, 2.7, because it was figured and shadowed vnto vs by the earthly Paradise (planted in Eden Gen. 2.8.) and it is now prepared for vs in stead of that earthly Paradise.

3 The house of God, the habitation, seat and dwelling of the blessed Iohn. 14.23., because there the father openly and immediately mani­festeth himselfe, and his glorie and goodnesse, and also commu­nicateth them to the blessed.

4 The Schoolemen call it Coelum Empyreum, or the fierie heauen, not because it burneth with fire, but because it shineth with a light like fire.

But if Christ be ascended aboue all worldly heauens, therfore his body is no longer in place, because (as Aristotle proueth in his first booke De coelo) aboue all the heauens there is no place.

Although euery place be not of the same nature, and such as Aristotle in his Physicks describeth, yet notwithstanding where­soeuer any bodie is, there (of necssitie) is a space in which that [Page 271] body is contained, according to that knowen saying of Augustine. Tolle spatia locorum corporibus, & nusquam erunt. &c. Take away from bodies the space of places, and they shall be no where, and because they shall be no where, they shall not be at all. This space therefore is called in the Scriptures a place. Iohn. 14.2. I go to prepare a place for you. But further we oppose the authoritie of Iesus Christ to Aristotles authoritie.

Doth not the ascension of Christ imply a contrarietie to that his saying, Mat. 28.20. I will be with you vntill the consummation of the world.

It is not contrarie, for Augustine saith: He is both gone, and is here also: he will returne, and he hath not forsaken vs: Tract. 50▪ in Iohan. for he hath caried his bodie into heauen, but his Maiestie he hath not taken away from the world. Therfore Christs saying is to be vnderstood in respect of his Diuinitie, which is present in all places, and at all times, and cannot be contained in any certaine space of place, seeing it con­taineth al things: but especially it is meant cōcerning his perpetual actiue power & presēce in the Church which worketh in the minds of them that beleeue, not of the presence of his humanity, which is finite and included in place. In respect of which his humanitie he saith. Iohn. 12, 8. The poore are alwaies with you, but me you shall not haue alwaies. And Mat. 24.23. he foretelleth that Antichrists should say, Lo he is here, lo he is there. And Paule bids that we shew forth the Lords death till he come. 1. Cor. 11.26.

What therefore is that which Paule saith, Ephes. 4.10. that Christ ascended aboue all heauens that he might fulfill all things?

The meaning is, that he might poure out vpon the Church which consisteth both of Iewes and Gentiles, his gifts and benefits by the holy Ghost Ioh. 14.16. For so is the word of fulfilling taken Isa, 33· 5. Ierm. 31, 25. And this particle answereth to that which he said before out of Psalm. 68.19, Hee ascended vp on high. and gaue gifts to men, the similitude being taken from Princes, who after victorie ob­tained doe shew their liberalitie to all their people, 1. Serm. de aduentu. eyther by so­lemne feastes, or largesses and gifts.

Or vnderstand it so as Bernard hath obserued, that he might fulfill all things, namely which were foretold, and which were re­quired to our saluation.

What witnesses were there of his ascension?

The Angels, for it was fit that he who in his conception, natiuite, temptation, death and resurrection had vsed the ministerie & testi­monie of Angels, should now also vse the same for witnesses, when he was to performe the greatest worke pertaining to his di­uine maiestie.

1 That he might mitigate their griefe, which his Disciples tooke at their separation from their meekest Lord and Master, by the promise of his future comming▪

2 That when the sight of the Apostles fayled, they might shew the way into heauen, as Chrysostome saith, homilia de ascension [...] Domini.

3 That they might teach, that though he was absent in bodie, yet he would defend his seruants by his spirit, and protect them by the ministerie of Angels. Besides this witnesse of the Angels, the Disciples also were witnesses.

Who were the foretellers of this ascension?

Dauid, a thousand yeares before it fell out, saw this triumph in the Spirit, and sang a song of victorie to Christ triumphing Psal. 68.5..

Enoch the sonne of Iared, the seuenth man from Adam, a man verie godly and a Prophet, was taken vp into heauen, and did fi­gure this ascension Gen▪ 5.24 Heb. 11.5, being suddenly made of mortall, immortall and translated into eternall blessednesse 1. Cor. 15 52. 1. Thes. 4 17.

But chiefely Elias being caried vp into heauen by a whirle wind. on a fierie Chariot and horses, that is, which shined with light like fire 2. King. 2.11,, was a notable testimonie and example, not onely of the Lords ascension, but also of eternall life. For that which the Lord saith, Iohn. 3.13. No man ascendeth vp into heauen, but he that hath descended from heauen, the sonne of man which is in heauen, is to be vndestood of the proper vertue of his ascension, and his aduance­ment aboue all creatures.

But how doth the ascension of Elias differ from Christs ascension?

As a shadow differeth from a bodie, or a picture from a quicke man.

For 1 Elias was translated into heauen without the panges of death, that God by this publicke testimonie might auow and rati­fie his doctrine, and by this meanes might reclaime the Israelites from Idolatrie to sincere religion and pietie. But Christ before [Page 273] he ascended, suffered and died; but he reuiued and manifested the glorie of his resurrection, by ascending, and confirmed also whatsoeuer was said or done by him.

2 Elias ascended by the ministerie of Angels in a fiery chariot, In homil, as­censionis. because (as Gregorie saith) Pure man needs the helpe of other things, neither could he ascend into heauen by himselfe, whom the impuritie of his flesh did oppresse and keepe downe. Bvt Christ was caried vp into heauen, not in a chariot, but by his owne power without the mi­nisterie of Angels, because he who had made all things was by his owne power caried aboue all things.

3 Elias left vnto Eliseus his cloke & the gifts of the spirit doubled vpon him, but Christ compassed his Disciples with his cloke, that is, he put vpon them power from aboue, filling them with the gifts of the holy Ghost, and gaue vnto them power to worke mi­racles double to his, & greater then his own Ioh. 14.12 not in nature, but in number and efficacie, or with greater effect, I say with greater power not of the Disciples, but of their maister who wrought in them: but especially the conuersion of the Gentiles vnto Christ by the preaching of the Gospell.

4 Elias was made a Citizen of heauen, but vnto a Christ alone is giuen a name aboue all names, and he is become so much more excellent then Angels, by how much he hath obtained a more excellent name then they haue. Ephes. 1.21. Phil. 2.9. Heb. 1.4

What is the end of this Triumph?

1 That he might seale vnto vs the worke of our redemption be­ing now complete and perfected, and might testifie that eter­nall righteousnesse was brought vnto vs. For which cause Au­gustine calleth it the confirmation of the Catholike faith. To the same effect is that, Ephes. 4.10. He ascended that he might fulfill all things, namely all the oracles and prophecies which were extant of him, (such as was the foretelling of his ascension) and which it behoued to be fulfilled to accōplish the work of our redemption.

2 That he might giue a cleare testimonie of his Godhead, by which mans nature was caried on high.

3 That hauing ouercome death, he might obtaine that glorie in his humanitie, which (before the foundations of the world were laid) was prepared for him Ioh. 17.5.. For then Christs glory was made most apparant, when as the new guest who was both God and [Page 274] man was entertained in heauen, which then the Angels had not seene from beginning of the world. To the same purpose is that which is said. Psal. 24.7. Ye Princes open your gates that the king of glorie may enter in.

4 That he might prouide for vs a mansion and abode in the heauens, and might put vs in certaine hope, that our soules being separated from our bodies should go vnto him: and that we also may ascend into heauen in bodie also at the last day, for where the head is there also must the members be. Iohn. 14.3.

What are the effects and fruits of the Lords ascension?

1 Captiuitie was led captiue, & Christ triumphed ouer Sathan, death, sinne, and hell, of which it is said, Coloss. 2.15. And he hath spoiled principalities and powers, and hath made a shew of them openly, and hath triumphed ouer them in the same crosse.

2 The sending of the Comforter, that is, the holy Ghost, and that visibly, namely on the fiftieth day after his resurrection. Act. 2.1. &c. Which the Apostles should not haue receiued, vnlesse Christ in his bodie had departed from them. Iohn. 16.7. Then a vi­sible powring out of diuers giftes of the same spirit vpon the Church. Epist. ad Dardanum And to this effect is that saying. Ephes. 4.10, He ascended that he might fulfill all things, not in his humanitie (because as Au­gustine saith, he gaue vnto it immortalitie, but tooke not from it the proper nature thereof) but by distributing the gifts of the Spirit in­to the hearts of all the elect, in what place soeuer they be. To the same purpose a [...]so Iohn saith, cap. 7.39. The spirit was not yet gi­uen, because Christ was not yet glorified.

3 Away was opened for vs into our heauenly countrie: for till that time Paradise was kept with a flaming sword; but by Christs ascension heauen was opened, from which we were by Adams transgression excluded.

4 Possession of our heauēly inheritance is taken in all our behalfs, so that we do not now in a bare hope only expect saluatiō, but do indeed possesse it in our hart, & in our fl [...]sh. Eph. 2.6, God hath rai­sed him vp, & hath made vs sit togither with him in the heauēly places. Therfore Tertullian speaketh thus. Euen as he hath left vnto vs the earnest of the spirit, so also he hath taken of vs the earnest of the flesh, & hath caried into heauen a pledge, for the whole summe whith hereafter shall be receiued of him there: Be ye therefore secure ye flesh and bloud: [Page 275] for ye haue taken possession both of heauē & the kingdom therof in Christ

5 As Leuit. 16.2. The high Priest yearely entred within the veile into the most holy place not without bloud, that he might stand be­fore God in the behalfe of the people: so Christ is entred into hea­uen, to make intercession for us, as it is said. Heb. 9.24. Christ is not entred into the holy places that are made with hands, which are simili­tudes of the true Sanctuarie, but is entred into verie heauen to appeare now in the sight of God for vs. Where he so turneth the eies of God vpon his owne righteousnes, as he turneth them away from our sinnes, and maketh vs a way to his throne, and causeth him to be­come mercifull and gracious vnto vs, who otherwise was very ter­rible to wretched sinners.

VVhat is the vse of this?

1 That in the fear of sin & death, we may fly to the ascensiō of christ which is a most certain seale to vs of his cōquest ouer our enemies.

2 That in temptation we may assure our selues there is one for vs in heauen, which maketh intercession for vs, and reconcileth vnto vs the father. 1. Ioh. 2.1. My babes, these things write I vnto you that ye sinne not, and if any man sinne, we haue an aduocate with the father, Iesus Christ the iust.

3 That by our hope of ascending to him hereafter, we should comfort our selues in our losses.

4 That seeing our bodie now liueth and reigneth in heauen, and our conuersation is there, we should abandon the delights of this life, and aspire vnto heauenly things, Coloss. 3.1. If ye haue risen a­gaine with Christ, seeke the things that are aboue.

5 That wee know how he seeth all things, & that all things are open to his eies, Heb, 4.13 so that there is now no cause why we should be faint hearted.

VVhat is against this doctrine of Christs ascension?

1 The position of the Vbiquitaries, who make a doubt of the as­ascension, & who by ascending, vnderstand vanishing or becomming inuisible: as though in Christs ascension there were no motion of his bodie from place to place, but onely a change: so that he who before was visibly conuersant in the earth, now being become in­visible, is notwithstāding truly & corporally, but yet inuisibly pre­sent with vs: the same Sectaries make heauen the same thing that glory is, and also make heauen a certain spirituall place▪ & without body which is euerywhere. But this their doing is nothing else, [Page 276] but to confound & mingle the highest thing, with the lowest, and the lowest with the highest, & to denie the truth of Christs body.

2 The manners of them who fauour their wicked affections, are fast bound to this earth, who do follow the works of the flesh, and do by their deeds testifie, they haue little care of heauenly things, and by their vngodlines do rather plunge themselues into hell then labour to clime vp to heauen.

The eight and twentieth common Place. Of the sitting of Christ at the right hand of the Father.

Is the sitting of Christ at the right hand of his father a d [...]stinct article from that of his ascension.

IT is. For Saint Mark in his 16 chapter, and 19. verse doth manifestly distinguish them, when he saith that the Lord after he had spoken vnto them, was receiued into heauē, & sat at the right hand of God.

Besides, the ascension into heauen, if ye respect the change of place, is common to the word Incarnate, to the An­gels, to Elias and the rest of the elect. But, to which of the Angels hath he said at anie time, sit thou at my right hand. Heb. 1.13. There­fore his sitting neither can nor ought to be confounded with his ascending.

What signifieth the right hand?

The right hand and left are proper differences of corporall posi­tions, & are proper to man, and not to God, who is a spirit, hauing no body. Io. 4.24. and therfore hath neither right nor left side, but is altogether vnmeasurable and infinite. But because in the right hand a mans strength both most consisteth, and is most perspicu­ous, and the right hand is most fit for any action or exploit, and more vsuall for the confirmation of faith: therefore sometimes the right hand of a man is taken for a mans power, stength, hope, or promise which he maketh, as Psal. 144.8. Their right hand is a right hand of falshood.

Moreouer, from men, by the Figure Metaphora, or [...] it is tra [...]slated vnto God. And then 1. It signifyeth (as the hand and the arme do) the verue, power, & helpe of God, as Psa. 44.3. [Page 277] Their owne arme shall not saue them, but thy right hand and thy arme and the light of thy countenance. And Act. 2.33. By the right hand of God Christ is exalted·

2 It signifieth the maiestie, authoritie, glorie, and honour of the diuinitie▪ Psal. 110.1. Christ is commaunded to sit at the right hand of the Father.

3 It signifieth the place of blisse and happines which we shall enioy in the life euerlasting. Psal. 16.11. At thy right hand are plea­sures for euermore. And Ephes. 1.20· and he set him at his right hand in heauenly places.

Ʋ Ʋhat signifieth sitting?

It properly signifieth that manner of setting of the bodie that is opposite to standing or motion. But by the figure Metalepsis, it signifieth to dwell, to abide, to conuerse, to rest: and sitting signifieth dwelling, as Luke. 24.49. Tarie ye in the Citie of Ieru­salem vntill ye be endued with power from on high, in the originall it is sit ye. After which sort we say of a man, he staied in that countey three yeares, or he sate there three yeares.

Secondly, it signifieth to rule and gouerne, as 1. King. 1, 30. Salomon my sonne shall sit vpon my throne after mee. and Pro. 20.8. A king that sitteth in the throne of iudgement chaseth away all euill with his eies. And of the gouernment of the Messiah. Isa. 16.5. In mercie shall the throne be prepared, and he shall sit vpon it in sted­fastnesse in the tabernacle of Dauid. And in this sense sitting doth signifie a Royall or Iudiciall dignitie and authoritie.

But what doth it it signifie ioyntly, Mat. 20 [...] 2 or together to sit or to stand at the right hand of any man?

1 In humane affaires by the figure Metonymia, it signifieth to obtaine the next place of honor & dignity to any man, as Psa. 45, 9 Vpon thy right hand the Queene standeth in a vesture of gold & siluer.

2 To be a fellow and companion, or copartner of the rule and Empyre.

3 To giue helpe and aid, as Psal. 142.4. I looked on my right hand, and beheld whether any stood by me, that is to say, to helpe me.

Metaphorically it is attributed to God, to the Church, to Christ himselfe.

As for God he is said to stand at the right hand of men when he doth helpe and succour them, and protecteth them against their [Page 278] enemies, and dangers, as Psal. 16.8. I haue set the Lord alwaies in my sight, for he is at my right hand, that I may not he moued-So is God the father in this sence said to stand at the right hand of Christ, that is to say, that he is in degree of honour and dignitie next vn­to himselfe· Psal. 45.10, The Queene. 1. The Church, doth stand at thy right hand: namely at the right hand of Christ, that is it stan­deth in the next degree of dignitie. 3 Christ is said to Mark. 16.19, sit Act. 7.55., stand and Rom. 8.34 be at the right hand of God the father.

Is Christ said to sit at the right hand of the father properly or Metaphorically.

Not properly, for it no way agreeth with his Deitie: and al­though it may in the proper signification be attributed and appli­ed vnto his other nature which is bodily, yet it must not be imagi­ned, that that glorious body in heauen doth either continually sit, or is moued or standeth, although it be indeed limited and locall: and as for the right hand of God, much lesse is that to be taken properly, seeing God is without a bodie as is alreadie said.

Seeing then Christ sitteth at the right hand of the father, doth it therupon follow that the father sitteth on the leaft hand?

No indeed, for the father is not limited; and in euerlasting happi­nes all is the right hand, because there is there no miserie.

VVhat is therefore meant by this kind of speach?

In his exposi­tion. of the Creed. Augustine taketh it for resting with the father in that euerla­sting blessednes, for this was conueniēt, for Christ (saith he) after so many labours sustained, after the crosse, and after death to rest blessed in heauen, not indeed idle, for hee gouernes the Church and makes intercession for vs, but yet without labour.

The same Augustine also calleth the right hand of the father, that eternall and vnspeakable felicity, Against the Sermon as Arius. c, 12. whereunto the sonne of man is attained hauing receiued immortalitie euen of the flesh.

2 Damascen saith, that Christ hath togither with his father equal glory of the diuinity which he had before all beginnings. And in this sence the transitiue preposition (to) doth note only a personal distinction, Lib. 4. cap. 2 and order of beginning, but not any degree of nature or dignity, for there is no such matter in the persons of the deity.

3 But we say also that it is meant thereby, that Christ hath ob­tained all power in heauen and in earth, as he himselfe, who is his owne best interpreter, expoundeth it, Mat. 28.18. by a phrase [Page 279] borrowed from a King or a Prince which hath a sonne, and that an onely begotten sonne, or a first begotten sonne, whom at length he appointeth to be his heire and successor, & maketh to sit at his right hand, that he may reigne with him, & may exercise the right of dominion ouer all things which appertaine vnto the kingdom. of the cceed. Chap. 4. Whereupon Saint. Augustine saith thus. By the right hand vnder­stand the power which that man that was taken from God did receiue that he might come to be a Iudge, who before came to be iudged. For the father iudgeth no man, but hath giuen all iudgement to the sonne, that all men might honour the sonne as they honour the father. Ioh. 5, 22

What is then the sitting of Christ at the right hand of the father?

It is his exceeding glorious estate, or the great & high degree of Christs exaltation wherein he is placed by his father, the truth of both natures still reserued: in which estate Christ doth not only rest from labour, and enioy vnspeakable glory, and vnmatchable felicity, but especially he is placed not only the head of the church, but the king and gouernour of heauen and earth, that togither with his father he may gouerne all things both in heauen and in earth, all things created being subiect vnto him.

Whence doe you confirme this Exposition?

Out of the Psal. 110.1. Sit (saith the father to Christ) on my right hand, till I make thine enemies thy footstoole, which Paul 1. Cor. 15.25 expounding saith, He must raigne till he haue put all his enemies vn­der his feet. Therefore to sit, is to raigne. And Eph. 1.21. after the A­postle had said, that Christ sitteth at the right hand of God in heauen­ly places, he addeth for expositions sake, that he is exalted aboue all principalities and powers, and that all things are made subiect vnder his feet, and that he is appointed head of the Church.

Ʋ Ʋhat is the cause efficient?

The father by whose will and ordinance he sitteth at the right hand of the father. Psal. 110.1. Sit at my right hand. And Ephe. 1.20. And God hath set him at his right hand in the heauenly places.

This sitting then, is it of the whole person, or onely of one of the natures, namely of the humane?

Words & phrases are to be taken according to the matter about which they are vsed. For to sit at the right hand of the father, doth declare two things. For sometime it sheweth the great equali­litie of the diuine glorie, maiestie, power, and honour, some­time it signifieth the qualitie, that is, the high perfection [Page 280] and felicity of the flesh of Christ, now that it is exalted vnto the right hand of God, which the schoolemen call Habituall grace. In the later signification therefore sitting, is to be applied vnto the humane nature, wherein the humane nature in Christ is more blessed then the rest of the creatures & hath royal & iudicial power ouer all creatures Iohn. 5.27, but in the former which is the chiefe and prin­cipal, of the whole person, because as the whole person was broght low, so the whole also was exalted in the Resurrection ascending into heauen, and sitting at the right hand of the father philip. 2.9 10.11..

But as Christ is said to be raised from the dead, not in respect of his di­uine nature but of his humane, shall he not also he said to sit at the right hand of his father onely in respect of his humanitie?

No, for the sitting of Christ at the right hand of the father is not a property of the nature, but a state of the person of Christ, & doth belong vnto his office of Mediator, King, & Priest. Now the names and titles of office, that is which do point out and set forth the of­fice of Christ, they are spoken of Christ in respect of both natures. Christ therfore in respect he is God (yet not simply and absolutely in respect of his diuine nature, which he hath all one with the fa­ther, but as he is God manifested in the flesh) sitteth at the right hand of the father: as on the contrarie the same Christ not as he is man simply, but as he is man subsisting in such a person, sitteth at the right hand of the father: neither indeed can it agree with any creature considered apart by it selfe to sit at the right hand of the father. And therefore the Apostle, Heb. 1.13. saying. To which of the Angels said he at any time, sit thou on my right hand (as if he should say to none) by the sitting of Christ at the right hand of God, doth conclude that he is not a meere ereature, but also true God, euen God manifested in the flesh.

And therefore the humane nature in Christ, as being considered simply in it selfe, as Damascen saith, lib▪ 4. cap. 3. It cannot be wor­shipped, seeing it is a creature, but only in respect it is inseparably vnited to the person of the sonne of God. Luk. 24.52. Lib. 4. Cap. 2 For, saith Damascen, one [...] or substance is adored with one & the same worship with his flesh by euery creature, so also it is not said to sit at the right hand of the father by it self, but in the person of the son of God, namely, for that he that is man, is also God, the father not being pleased to giue his glory vnto another. Although indeede the same hmanitie dwelling bodily in it selfe, from the Diuinitie is [Page 281] adorned with so many and so great gifts and gaces, as cannot happen vnto any creature; so that it shineth vnspeakably aboue all other creatures, whether you respect the degree or the number of those gifts; neither is this excellencie of the flesh of Christ, to bee comprehended of the verie Angels; but yet so, as this glorificati­on doth not abolish or confound the propertie of the nature of Christ, neither doth the Sitting at the right hand, take away all sub­iection, whereof Iohn. 14.24. My Father is greater then I And 1. Cor. 15.28. The sonne himselfe also shall bee subiect vnto him that did subdue all things vnder him, not as he is God, but as he is a Media­tor, for God is the head of Christ, euen now that he is glorified, 1. Cor. 11.3.

But hath not Christ alwaies reigned with his Father, and so likewise hath hee not alwaies Sit at the right hand of his father?

Hee hath reigned indeede, but as God merely and barely with­out flesh, or being arrayed with his owne glorie onely before the taking of the humanitie vpon him. But afterwards in time, as God cloathed with flesh, after the time of his emptying or abasement was past, he began to sit at the right hand of his father. First, to raigne in heauen and in earth. So, hee tooke the kingdome which hee had before; hee tooke it, I say, in respect of manifestation, as a thing is then said in the Scriptures to be done, when it is mani­fested.

When did he beginne to sit at the right hand of the father?

Surely in right hee beganne to sit there at the first moment of the hypostaticall vnion; but actually and really, or as wee say, de facto, hee began after his suffering, resurrection, and ascention: for so the Scripture and the Apostles Creede, doe distinguish these ar­ticles, that the sitting at the right hand of the father Mark, 16.19. Luk. 24.26 Ephes. 5.20 21. Heb. 1.3. 1. Pet. 3.22 Apoc. 3.21▪ may followe the resurrection and ascending into heauen.

What is the place of this sitting at the right hand of the father?

In respect of the Diuine nature which is infinite, Christ sitteth at the right hand of the father euerywhere, but in respect of the humane nature, which is finite, hee sitteh there where hee is with his bodie. i. since his ascention in heauen, but not in earth, Col. 3.1. Seeke the things that are aboue, where Christ sitteth at the right hand [Page 282] of God, Heb. 1· 3. Hee sitteth at the right hād of the Maiestie in high­est places. And Heb. 8.1. Wee haue an high Priest that sitteth at the right hand of the throne of the Maiestie in heauen. For the glorious estate of Christ is one thing, and a place is another thing. And therefore the Apostle distinguisheth both Eph. 1.20. Hee sitteth at the right hand of God in the heauenly places. For those words of sit­ting at the right hand of God, doe signifie an estate or qualitie, & the other (in heauenly places) doe signifie a place.

The estate, indeede, alwaies doth and shall continue one & the same, but the place may be changed by Christ, so that he shall not sit alwaies in one & the same place, but there where he will in hea­uen; yea, & it shal also be changed: For he is now in that third hea­uen, into which he did ascend, and in which hee is not held cap­tiue, but is there at libertie, and by the decree of his father, shall remaine there vntill the last Iudgement, Act. 3.21. Whom the heauens must containe, &c. But at the latter day hee shall visibly descend in the clouds from heauen. Mat. 24.30. (but yet alwaies sitting at the right hand of his father) Mat. 26.64. Yee shall see the sonne of man sitting at the right hand of the power of God. Also Mat. 25.31. VVhen the sonne shall eome in the throne of his Maiestie to iudge the quick and the deade, and that iudgement being finished hee shal returne againe into heauen, where we shall see him sitting at the right hand of his father for euer, because we shal be alwaies with him Ioh. 14.3. & 17.21 1 Thes. 4.17.

VVhy is he said to sit rather then to stand?

That wee might know that hee hath solemnly taken possession of the office committed vnto him, and not onely once entred v­pon it, but that hee doth abide therein vntill he come downe a­gaine vnto iudgement. Neither is that any thing against this, that Act. 7.56. Stephen is saide to see him standing at the right hand of God: For by the word Sitting, not the placing or dis­position of the bodie, but the Maiestie of his gouernment and a [...] ­thoritie is signified, euen as by the word Standing is ment his in­tercession and presence for defence and protection. Whereupon Gregorie in his homilie of the Ascention, To sit, saith hee is proper to him that iudgeth, to stand proper to him that fighteth and defendeth. Stephen therefore beeing in the laboure and trauell of his combat, saw him standing whome hee had for his helper, but then after his ascen­tion [Page 283] Marke describes him sitting, because after the glorie of his As­cention, hee shall in the end bee seene as a Iudge, thus farre Saint Gregorie.

Doth not the omnipresence or the beeing euery where of his bodie follow vpon the sitting of Christ at the right hand of his Father, seeing the right hand of the Father, at which he sitteth, is euerie where?

Surely no, no more then eternitie or vncorporallenesse doth, inasmuch as the same right hand is without bodie and e­ternall.

2. The bodie is not said to bee the right hand, but figuratiue­ly To sit at the right hand. Now, it is no good argument to rea­son from a figuratiue speach to a proper.

3. Wee shall also be placed at the right hand of Christ, and yet we shall not be euery where.

4. A man may raigne in many seuerall places, although hee bee not essentially in them; and therefore it is but a least to make the essence of Christs humanitie to stretch as farre as his rule and gouernment, or on the contrarie to hemme in his power and essence within the same limits. Neither doth this sitting take away the essentiall properties of his humane nature, which bee­ing taken away, the nature of man should not bee glorified, but vtterly abolished.

But what then? is not Christ euery where?

Hee is, but by communication of properties, to signifie that great coniunction of two natures in Christ alone, according to that Iohn. 3.13. No man ascendeth vp into Heauen, but he that hath descended from Heauen the Sonne of man which is in Hea­uen. For Christ is so one, as that which is proper vnto him in regard onely of one of his natures, is sometimes attributed to whole Christ, in respect of the vnitie of his person.

How many parts are there of this sitting?

Two.

1. Exceeding great glorie, and that both humane and inherent in the humane nature, as in a subiect, and by habituall grace shining ouer euery Creature; and also [Page 284] Diuine proceeding from the deitie dwelling in humane nature. In this respect Act. 7.55.56. Stephen sawe the glorie of God and the hea­uens open and Christ sitting at the right hand of the father. that is in an estate exeeeding glorious or shining with the Diuine and humane nature.

2. A full administration of a kingdome, whereby Christ being so exceeding glorious, doth exercise dominion ouer all things cre­ated in heauen and in earth. Ephe. 1.20.21, 22. This Iesus, when he raised him from the dead hee set him at his right hand in heauen, farre aboue all principalitie and power, and might and Dominion, and eue­ry name that is named, not onely in this world, but also in that, that is to come. And 1. Pet. 3.22. which is at the right hand of God, gone in­to heauen, to vvhome the Angels and powers and might are subiect.

Ʋ Ʋhat is the end?

1. That such exceeding maiestie and glorie might follow such extreame humiliation and infamie.

2. That he might enioy most blessed rest both in body and in soule.

3. That both heauenly and earthly creatures might looke vp vnto his maiestie, might bee gouerned by his hand, attend vpon his becke, and might be subiect to his power, Phil. 2.9.10. God hath highly exalted him & giuen him a name aboue euerie name, that at the name of Iesus euery knee should bow both of things in heauen, & things in earth, & things vnder the earth.

What are the effectes or fruites?

1. That he subdueth all his, and his seruants enemies.

2. Hee gouerneth his seruants by his spirit, and by little & little perfecteth them.

3. By his intercession to his father, and by the perpetuall force and efficacie of his sacrifice, hee obtaineth peace for his seruants. Heb. 7.25. Hee euer liueth to make intercession for them, and he doth bring to passe, that the father doth account all his seruants ac­ceptable and beloued in his sonne, and doth alwaies embrace thē with a fatherly affection: and hee doth alwaies appeare before his father in heauen, that (as the onely Mediator) hee may sanctifie their prayers by the sweete smelling sauour of his sacrifice, and may offer them to his father, and make them acceptable, Rom. 8.34. [Page 265] Christ sitteth at the right hand of God, and maketh request for vs.

4. Hauing all thinges in his power, he doth most mightily defend and preserue his Chrurch, yet militant on earth, and that by diuers meanes against all the assaults of Sathan.

5. Hee admitteth his members (according to that they are able to receiue) euen to the fellowshippe of his eternall glorie, not on­ly in potentia in power, nor in right, or in hope alone, but euen in act: but yet in himself, as in the head, as members ioyned vnto the head, and that by a threefold maner of coniunction or knitting together. 1. Of his eternall predestination, whereby he hath chosen vs to bee his members. 2. By the coniunction of his flesh, where­by he hath coupled our flesh vnto himselfe by an hypostaticall v­nion, although not in generall, for then it should agree with e­uery man to be the word of God, as it agreeth with Christ: but yet in the particuler and in indiuidno, as Damascen speaketh in his first booke and 11. Chapter. 3. By the coniunction of his spirit, whereby, communicating vnto vs his spirit, he doth ioyne vs most neerely vnto himselfe, and maketh vs flesh of his flesh, and bone of his bones. Ephe. 2.6 And hath raised vs vp together, and hath made vs sit together in Heauen in Christ Iesus. But in the world to come hee will indeed really admit vs to the fellowshippe of this eternall glorie in full possession. For Mat. 25.23. Hee will place the sheepe on his right hand. And Mat. 19.28. It is saide, That wee shall sit together with Christ in heauen. And 1. Cor. 6.2.3. that wee shal iudge the world and the Angels, and shall raigne together with Christ. Apoc. 3.21. To him that ouercommeth will I graunt to sit with me in my throne euen as I ouercame and sit with my father in his throne. And Ioh. 17.24. Father, I will that they, vvhome thou hast gi­uen me, be vvith me euenvvhere I am: yet so that Christ as the head alwaies hath the preeminence.

What meaneth Christ then vvhen hee saith Mat. 20.23. To sit at my right hand, and at my left hand, is not mine to giue, but it shall be giuen to them for vvhome it is prepa­red of my Father?

Hee speaketh according to their opinion by whome hee wa [...] demaunded, and which dreamed of a kingdome of the Messias [Page 266] in this world, neither doth hee derogate any thing from his owne power, but declareth that it was not enioyned him by his father, that hee should assigne vnto euery man a degree in the kingdom of heauen, but that hee should teach the way thereunto.

What is the vse of this Doctrine?

1. The exaltation of Christ doth shewe, that the Mediator was not onely a man, but truely and essentially God, that so our trust in him might bee the more stedfast.

2. It lifteth vp our mindes to heauen and causeth vs to be there conuersant in minde and affection, where our head is, euen as now wee are in him out of this world.

3. Wee see what wee also must hope for, that are the members of Christ. Both which vses the Apostle doth vnfolde. Phil. 3.20.21. Our conuersation is in heauen, from whence also wee looke for the Sauiour, euen the Lord Iesus Christ, who shall change our vile bodie, that it may be fashioned like vnto his glorious body, according to the mightie working whereby hee is able to subdue all things vnto him­selfe·

4. Heb. 4.16. Let vs goe boldly vnto the throne of the grace of God, seeing that Heb. 8.1. Wee haue such an high Priest, that sitteth at the right hand of the throne of the maiestie in heauen.

What is contrarie to this Doctrine?

1. Their errour, who do call the personall vnion of the Diuine and humane nature, the sitting at the right hand of God, or do af­firme that Christ then sat at the right hand of God, when the two natures began to bee vnited, or doe apply the personall vnion of the two natures, for the expounding of his sitting at the right hād of his father: for by that meanes they confound the Articles of our beliefe.

2. The errour of the Ʋbiquitaries, who doe cal the sitting at the right hand of God, a measure of maiestie, whereby they thinke the flesh of Christ was made omnipresent, or to haue a beeing in all places at once, which is to take away from Christ, the trueth of his flesh.

3. The errour of the Papists, in their intercession, and protec­tion of Angels and Sainrs deceased, as if these were our Patrons, aduocates, and Mediatours to procure grace for vs by their prai­ers and merits, and to present our prayers to God, contrarie to [Page 267] that, that is saide, 1. Tim. 2.5. There is one Mediatour betweene God and man, the man Christ Iesus. And contrarie to the commaunde­ment of Christ Iohn. 15.16. and 16.23. Whatsoeuer yee aske of the Father, aske it in my name. And to that Esay. 63.16. Abraham is ignorant of vs, and Israell knoweth vs not.

The nine and twentieth common place. Of Faith.

Whence is Faith deriued?

THE Latine word Fides, is deriued from fio to bee done, because that is done, that is spoken or promised by any man, and sometimes it signifieth actiuely, some­times passiuely, as in him that promiseth it signifieth to giue a mans faith, or to keepe a mans faith; in him that beleeueth the promise, it signifieth to haue faith.

In Hebrewe it is called Emunah, from the firmenesse and constancie of words and promises, and is deri­ued from the word [...], It was true; from whence commeth A­men, a word knowne to euery man, Let it be true, or firme, or rati­fied. The Grecians call it [...], from the third Praeterperfect tense Passiue [...], from whence commeth [...], I am taught, I am perswaded, I assent, and I doe plainely beleeue, as Rom. 8.39. I am cer­tainely perswaded that neither death, nor life, nor any thing else shall separate vs from the loue of God in Christ Iesus. The verbe Actiue is [...], I perswade, I teach, as 1. Iohn. 3.19. Wee shall before GOD assure or perswade our hearts. The preterperfect tense meane is [...] I perswade my selfe. As Romanes 2.19. [...], [Page 268] thou perswadest thy selfe that thou art a guide to the blinde. And Phil. 1.6. [...] I am perswaded, or I doe certainely knowe or beleeue this same thing that hee that hath begun this good vvorke, vvill performe it vntill the day of Iesus Christ. So that the word faith [...] doth well answere his originall, that it should bee a daughter, [...], or [...], of a teacher or perswader. Hence it is, that Valla thin­keth faith to bee rightly termed a perswasion or firme assent vnto a thing. Hereof commeth the word [...] to assent, to beleeue, to assure, as in that of Phocylides.

[...].

That is to say; Beleeue not the common people, for it is an inconstant rabble, one while allowing, another while disalowing this thing or that thing.

What differeth faith from opinion and knowledge?

That is said to bee opinion, which inclyneth to one side, not without feare or doubt of the trueth of the other side. Know­ledge ingendreth a firme assent, Syllogismus scientificus. but yet by the application of demonstration, for demonstration is a Syllogisme which causeth knowledge. But faith rests vpon authoritie, and yeeldeth free as­sent vnto the word of God, as it maketh for vs by the inspiration of Gods spirit, and relyeth vpon the authoritie of GOD him­selfe.

What are the significations of Faith in the Scripture?

They are diuers, and those diuerse significations make diuerse kindes and sorts of faith.

1. It signifieth fidelitie, trueth, and constancie in the keeping of promises and couenants. Rom. 3.3. And so it is vsed in the cō ­mon verse of Sophocles, [...]. Faith dieth vnfaithfulnesse buddeth.

2. It signifieth the Doctrine of faith, or the Gospell, which we do beleeue, for the master of the Sentences in his third booke and 23. distinction, learnedly saith, That faith sometime is that wher­withall wee beleeue, and sometimes that, that wee doe beleeue. Gal. 1.22. Hee which persecuted vs in times past, now preacheth the faith which before he destroyed. Tit. 1.13. Rebuke them sharply that they may be found in faith.

3. The profession of religion, whether it be true, that is to say, the zeale of religion. Rom. 1.8. Your faith is published throughout the [Page 299] whole world; that is to say, your profession of the Christian faith is commended: or whether it be onely a fained and outward pro­fession, Iam. 2.24. A man is iustified by workes, and not by faith only. And this faith is called a dead faith vneffectuall, and hypo­criticall. Math. 17 20. Mat. 14.3 [...]

4. It signifieth the bare knowledge of the benefit of Christ and the perswasion of the whole word of god, as in the same place of Iam. 2.24. And so the Diuels beleeue and tremble, Iames. 2.19. This is called an Historicall faith, common both to the godly and the vn­godly, and therefore groweth onely from the light of nature, & from arguments which mans reason is able to comprehend; with­out any peculier enlightning of the holy spirit.

5. It signifieth a knowledge, assent, and perswasion of the grace of God, but yet brickle and vnconstant, as not taking roote in Christ, as it is taught in the parable of the seed. Luk. 8.13. But it is as a tree, which being not planted deepe enough, in processe of time doth wither away, so Symon Magus is said to haue beleeued after this maner. Act, 8.13. and the Apostates which had in some sort tasted of the sweetnesse of the Doctrine of the Gospell, but had not swallowed it downe nor disgested it, as being destitute of the liuely heate of the holy Ghost. Heb. 6.4.5.6. which faith pro­ceedeth indeede from the inward working of the holy Ghost, but not from the spirit of adoption. And this is called a temporarie faith.

6. It signifieth sometimes a certaine perswasion of some mira­culous effect to come, the same perswasion being conceiued by Reuelation, or some speciall promise, or by the motion of the ho­ly Ghost, the obiect of which faith and perswasion is the power of God Mat. 7.22 & 17 19.20 able to worke miracles 1. Cor. 12.9. To one is giuen faith by the same spirit. And 1. Cor. 13.2. If I had all faith, that is to say, If I had a kinde of perfection of this faith of working miracles, so that I could remooue mountaines &c. It signifieth also the confidence of obteyning some particuler obiect. As Act. 14.9. A certaine man at Lystra beeing impotent in his feete, had faith to be healed of saint Paul. Which faith, they call the faith of miracles & particuler faith, the one actiue, the other passiue. And to this faith of miracles is oppo­sed also a doubting, which was foūd in great measure euen in Mo­ses himselfe Num. 20.12. and in Aaron, in the Disciples Mat. 7.22 & 17 19.20 and in Peter Num. 20.12..

[Page 290]7. It signifieth sauing faith, which is common to all the true members of Christ; of which in this place we are purposed to speake.

Is the name of faith spoken absolutely, or by relation?

By relation, especially in Paul, because there is therein a respect to the obiect, neither can faith be defined, but by making menti­tion of the correlatiue .i. of mercie promised for Christs sake.

What is the obiect of Faith?

The obiect of faith, leuell (is they call it) that is to say, beyond which, faith doth not extend it selfe, is euery word of GOD in generall, set downe in the bookes of the Prophets and Apostles. Hence it is, that that is called generall faith, whereby wee are per­swaded that those things which are reuealed vnto vs in the word of God are true, not by reason, but because we are assured inward­ly in our hearts, by the holy Ghost, that they are deliuered and set out by God, who is true and almightie. By this faith we vnder­stand that the world was made by the word of God. Heb. 11.3. of nothing. (Contrarie to the Axiome of all the Philosophers, that of nothing nothing is made whereas otherwise, by the very testimo­nie of nature it might bee acknowledged, that the world was made) this faith, Iustifying faith doth necessarily presuppose, and yet of it selfe it doth not iustifie. Of this faith the Lord speaketh Esa. 55.3. Heare mee .i. Beleeue mee, and your soule shall liue. And Iohn. 20.31. These things are vvritten that yee should beleeue. And the word of God is not only the obiect whereat alone faith must aime, but it is also the Basis and foundation whereby it is vnderpropped & sustained, from whence, if it doe neuer so little decline, it by and by fals to the ground. And therefore Paul saith, Rom. 10.14. Faith is by hearnig, & hearing by the vvord of God, frō whence we gather, that nothing is to be accoumpted for the Doctrine of Faith & re­ligion, which is not deriued out of the word of God.

But the principall, chiefe immediate and proper obiect of faith, by the apprehension whereof it doth iustifie, is Christ crucified, with al his benefits, so farre forth as is offered vnto vs in the word and Sacraments, and in him God the father. 1. Pet. 1.21. By Christ his meanes you doe beleeue in God, which raised him from the dead, & gaue him glorie that your faith and hope might bee in God▪ or the promise proper vnto the gospell, for the free mercie of God, for­giuing [Page 291] sinnes for his sonnes sake, and accepting and receiuing be­leeuers vnto life eternal. He that beleeueth in me hath life eternall. Ioh. 6.47. The Law is not of faith. Gal. 3.12. And this faith is properly and specially called Sauing and iustifying faith. And by this obiect, Christian faith is discerned & distinguished from all sectes, which indeede doe professe themselues to beleeue in God, but not in Christ.

How many integrall parts are there, that doe make faith?

Three. 1. [...], Illumination or knowledge in the minde, of Christ crucified & his benefits, not such knowledge as commeth by the beholding of him with bodily eyes, but by the 1. Tim. [...].4 offering of him vnto vs in the word and Sacraments, which knowledge may be common also to others, besides those that are iustified. Heb. 10.26. If vve sinne vvillingly, that is to say, of set purpose ge­nerally flying from Christ) after vvee haue receiued the knovv­ledge of the trueth, there remaineth no more sacrifice for sinnes.

2. A consent, and iudgement likewise in the minde allowing that as true, yea as the verie trueth of God, which is taught in the word, concerning Christ and his benefits, Of which consent and iudgement Paul speaketh. Rom. 7.16. I consent vnto the law that it is good. And. 1. Cor. 2.15. Hee that is spirituall discerneth all things. But yet this generall iudgement is not enough, vnlesse there bee also a speciall iudgement, whereby the beleeuer doth apply vnto himselfe those good & wholsome things which are offered in the word, that is to say, the generall promise of life eternall purcha­sed vnto all beleeuers by the bloud of Christ, this he must applie to belong vnto himselfe. And of this iudgement ariseth that [...], that is assurance of faith, which is spoken of Hebrewes 10.22.

3. The apprehension of the heart in the will and affection, whereby it commeth to passe, that with our heart and will, as with a hand wee doe apprehend, and with both our armes wee doe embrace that which our minde hath iudged, and dis­cerned not onely to bee true, but also good, holie, and to saluati­on, and withall, to belong peculierly vnto our selues, Rom. 10.10. Ʋ Ʋith the heart man beleeueth vnto righteousnesse.

Ʋ Ʋhat is faith?

It is a knowledge, consent, and longing for grace promised in the word of God, and so also a stedfast confidence & apprehensi­on of the obtaining of saluation for Christs sake, or faith is a firme & certaine knowledge of the goodwill of God towards vs, which being grounded vpon the free promise of God in Christ, is reuea­led vnto our mindes, & sealed in our hearts by the holy Ghost, or faith is the desire & apprehension of the heart, arising out of the knowledge and approbation of the minde, and from a speciall iudgement and discerning whereby we do apply euery one parti­culerly to himselfe, Christ crucified, with his benefits offered vnto vs in the word and sacraments: or, faith is the organ, instrumēt, or meane whereby man being a sinner apprehendeth and applyeth to himselfe Christ wholy with all his benefits, and is vnited vnto Christ, and liueth in him. The Apostle. Heb. 11.1. describing faith saith thus, Faith is the substance of things which are hoped for, & the euidence of things that are not seen. And Paul, Ro. 4.20.21. painting out faith (as in a map) bringeth in the example of Abraham the fa­ther of the faithfull, and saith Hee doubted not of the promise of God through vnbeleef, but was strengthened in the faith & gaue glory to god, being fully assured that hee which had promised was also able to doe it.

Is that discription of faith Heb. 11.1. differing from the rest?

No, forasmuch as therein there is exact mention made both of the forme of faith, which is declared in the words Substance and Euidence, & also of the obiects, namely, things hoped for, and things not seene. For by the word Substance, hee meaneth not a person, as in the article of the Trinitie Heb. 1.3., but the ground, and as it were the prop, whereupon a godly minde must stay and relie it selfe, to signifie that faith is a certain sure & safe possession of those things which are promised vnto vs by God. As Psal. 39.8. My Hypostasis or substance, that is to say, My hope is euen in thee. And Heb. 3.14. We are made partakers of Christ, if we keepe sure vnto the end [...] the beginning, wherewith wee are vpholden or vnderpropped. Some translate the word Hypostasis existence or subsistēce because faith in some respect, causeth things to haue a beeing as if they were, which in trueth are not, that is to say, it setteth things before vs as if they were present which onely are in expectation.

Budaeus translateth it Strength or Courage. In which signification it is vsed. 2. Corinth. 9.4. Least wee should bee ashamed [...] [Page 293] [...], i. In this constant boasting, & Cha. 11.17 By a word deriued from the verbe [...], which is to sustaine, to except, not to giue placc to violence. Hereupon it is that a souldier is called [...] which is bolde, and hardie, and turneth not his backe to his enemie, but goeth to meete him and resists him, and [...] boldnes, whereby a man standeth stoutly to it, and with­out stirring his foote, receiueth his aduersarie that inuadeth him. And surely this notable signification doth well agree with faith. For in the act of beleeuing, wee haue neede of strength and pati­ence, we must resist the flesh, we must conquer reason, we must withstand our owne conscience, sinne, the wrath of God, and all other things whereby the consent of faith is hindered and op­pugned. Wee had neede to be armed with such a strong shield that wee may receiue, and quench all the fyrie darts of the diuell Ephe. 6.16. and ouercome the world. 1. Iohn. 5.4.

As for the word [...] which is translated Euidence, it is not a refutation or a reproofe, but an argument & demonstration, that is an assurance, wherby the minde, being conuinced by diuine te­stimonies, doth most stedfastly embrace the diuine promises.

But by the words [...] which are hoped for, and [...] which are not seene is vnderstood the Gospel; & those things which, are offered in the Gospel; namely, fellowship with Christ, forgiue­nesse of sins, iustification, Resurrection and life eternall. For these are the things we hope for, and which doe not appeare, and of themselues are not conformable vnto our reason, and so are they the misteries of saluation in themselues, and in their owne nature inuisible. But those things which we see with our minde, and in hope, we do behold them in the word of God, and doe accompt them as if they were done & accomplished and present before vs.

How many sorts of Faith are there?

Not many sorts, but only one faith. Ephe. 4.5. One Lord, one Faith, one Baptisme. Now faith is one, not in respect of the subiects, for after that sort there are as many faiths, that is to say, giftes of faith, as there are beleeuers, but faith is and alwaies hath been one in Specie, that is, in respect of the thing beleeued, and of the ob­iect whereupon it rests. And this is the only obiect of faith, name­ly the grace and mercie purposed, and ordained for all beleeuers in Christ, from the beginning of the world.

What is the efficient cause of Faith?

God himsefe, working freely, and giuing faith to whome hee will, euen of his owne free good will. Iohn. 6.29. This is the worke of God, that yee beleeue in him whom he hath sent. Act. 16.14. God o­pened the heart of Lydia, so that shee attended vnto the things which Paule spake. Rom. 12.3. God hath dealt to euerie man the measure of faith. Phil. 1.29. It is freely giuen vnto you for Christs cause, not onely to beleeue in him, but also to suffer for his sake.

The causes together with God the father, are the son and the holy Ghost, for (as it is said in another place) The workes of the Tri­nitie without are diuided. Luk. 24.32. Christ opened the minde of his disciples, that they might vnderstand the Scriptures. And Heb. 12.2. Looking vnto Iesus the author and finisher of our faith. 2. Cor. 4 13. We haue the spirit of faith, that is to say, we haue faith by the inspiration and gift of the same holy spirit.

The workmen together with God, are the ministers of the worde. 1. Cor. 3.5. Who is Apollo and vvho is Paule, but the Mi­nisters by vvhome, that is by vvhose preaching ye beleeued?

The instrumentall cause of faith, is the hearing of the word of God, by the which word the holy Ghost vttereth his power, Ro. 10.17. Faith is by hearing, hearing by the word of God. Esa. 57.19, And Act. 10.44. VVhile Peter spake these vvords, the holy Ghost fell on alll them, which heard the vvord. Furthermore, another instrumen­tall cause is, the beholding, and vse of the Sacraments. And to this end God ordained a ministerie in his Church, yet so as no force is to be attributed either to the Ministers that speake, or vnto the words themselues, or to the Sacraments; forasmuch as they haue no other effect, but only to represent vnto our minds those things for the declaring whereof they are applyed by the ordinance of God, but the force and power of them Mark, 16 20 1 Cor, 12, 6 commeth onely from God, and there is but one and the same installer of man into life eternall, who was the Creator of him vnto this life temporall, 1. Cor. 3.7. Neither hee that planteth is any thing, neither he that wate­reth, but God vvhich giueth the increase. And Cha. 15.19. I haue la­boured more then they all, yet not I, but the grace of God, which is with mee, or which vvas present vvith mee. And so the voice of the preacher outwardly serueth, Christ speaketh vnto vs inwardly, by his holy spirite. Hence it is, that the Gospell is called the po­wer [Page 295] of God. Rom. 1.16. And Esa. 53.1. The arme of God, that is to say, the instrument of God, truely mightie, and powerfull to sa­uation.

Cannot God by inward inspiration, beget faith in his ser­uants vvithout preaching of the vvord, or the ministery of the Church?

Hee can doe it, as he did in times past in Paule, but that is extra­ordinarie and very seldome, neither must we wish for that, or ra­shly admit it. But the perpetuall rule to discerne faith, whether it be truely from god or no, is that it must alwaies agree with the words of the Prophets, and the writings of the Apostles.

Doth God create in our hearts full and perfect faith in one instant?

No, but by certaine degrees and increasings, in what measure, and when it pleaseth him, and by these meanes whereby hee doth plant the same in our hearts, (as the Philosophers say, that we are, and are nourished of the selfe same things, & as an infant is nou­rished and brought vp by the same bloud whereof it is formed, the same being turned into milke) by the same meanes doth God cherish and strengthen our faith; namely, by the continuall hea­ring of the worde of GOD. 1. Pet. 2.2. As new borne babes de­sire the sincere milke of the vvord, that yee may grovv thereby. For saith Chrysostome, Our faith is like a burning Lampe vvhich is easily put out, vnlesse oyle bee still povvred into it: Now the oyle is the word of God.

2. Our faith is increased by the often vse of the sacrament of the Supper, according to Christs commaundement, Eate yee, and drinke yee.

3. By daily and continuall prayers, saying with Dauid. Psal 68.29. Stablish, O God, that vvhich thou hast vvrought in vs. And with the Apostles, Luk. 17.5. Lord increase our faith.

4. By the practise of holy life, and charitie towards our neigh­bour. 1. Tim. 1.19. Keepe faith and a good conscience. And 2. Pet. 1.10. By good vvorkes vve shall make our calling sure.

Is Faith giuen in one and the same measure to all beleeuers?

No, but to some more, to some lesse Rom, 12, 3 6, Ephes. 1, 16,: yet no man hath lesse giuen him then may suffice vnto saluation, God so ordaining [Page 296] the, matter that they that haue more cōbats to vndergo, in whom he doth set forth vnto the world more tokens of his glorie and power, to them he giueth a more abundant measure of faith, not that thereby they might attaine the greater saluation, but that they might serue for the more excellent illustrating of his glorie, and might bee presidents and examples vnto those that are weaker then they.

Is not that the Obiect of faith, whatsoeuer the Church doth commaunde?

So doe the Papists affirme, and yet in the meane while they do not set downe which be the lawfull markes of that Church, but onely delude men vnder this glorious name, whereas there is no other Church, but that which Ioh. 10.3 & 5.57. heareth the voice of the bride­groome. Of the same opinion are those that doe commend an implicite faith, or the Colliers faith, which without inquirie or knowledge, generally beleeues that which the Church beleeues, and neuer cares for the vnderstanding of the particulers which it doth beleeue. But wee deny it, because faith, rightly so called, is the acknowledgement of the truth 1 Tim. 2.4. Tit. 1.1, and [...] a demonstratiue and Heb. 11.1. conuincing euidence. And therefore it is not an ignorance in reuerence to the Church, but an explicite and manifest knowledge of God, and of his fauourable goodwill towards vs, & of Christ giuen vnto vs of his father, for righteousnesse, sanctification & re­demption, which knowledge is no where taught, but in the word of God. Whereupon Paule Rom. 1.17. describeth faith to be that which is reuealed in the Gospell.

Seing implicite faith is no faith, is it necessarie that euery man haue that faith, that is in all respectes explicite and vnfolded?

If that be true faith which is explicite, not of all the parts of the Scripture in generall, but yet of the cheefe heads, and those that are needefull to be knowne to saluation; then it followeth that that is true faith wherein there is a knowledge of the chiefe prin­ciples of Religion, and a desire to profit from day to day.

But are there not still many things hidden and folded vp in the Scriptures, which notwithstanding we must beleeue?

Surely there be so, because we being still compassed about with many cloudes of ignorance, doe not reach vnto euery thing; [Page 297] wherof we may obserue many examples in the Disciples of Christ not hauing yet obtained a full illumination; and so also in them, who being onely stirred vp with Christs miracles went no farther then onely the acknowledging of Christ to be the promised Mes­sias. Io. 2.23. and 6.26. And likewise in them who are onely in­structed in the first principles of religion, whose faith may yet be called implicite faith. But to commend grosse ignorance of di­uine matters, and [...] senselesnesse, whereby a man doth as­sent vnto the iudgement of the Church for matters altogether vnknowne, to commend this I say as an implicite faith is a verie absurd thing. For as it is said, Rom. 1.17. The iust man shall liue by faith. And Rom. 16.19. I would haue you wise in that which is good, that is, in the knowledge of the truth, and instructed also in wise­dome, that you may embrace that which is good, auoide that which is euill, and escape the sleights and traps of the false Pro­phets, yea and openly withstand them, but contrarily that ye be simple in that that is euill. And 1. Cor. 11.28. Let euerie man trie himselfe. and 2. Cor. 13.5. Proue your selues whether you be in the faith. and 2. Pet. 1.5. Ʋ Ʋith all manner of diligence ioyne vnto your faith, vertue to your vertue, knowledge and vnderstanding. By which places it appeareth that the conceit of implicite faith is but a base and vnsauory fiction.

Seeing it is said of Abraham, Rom. 4.20. That he did not doubt, ought not wee therfore without all iudgement and inqui­rie simply to beleeue all things which are deliue­red vnto vs, to be spoken by God?

1 It is certaine that Abraham did very well vnderstand the pro­mise which he did beleeue.

2 There is one iudgement which is merely humane and pro­per to the vnderstanding of the flesh, which iudgement appeareth in a naturall man, and this surely in the matter of faith is not to be admitted, but there is another iudgement of a spirituall man who discerneth all things, that is, he vnderstandeth & perceiueth them by the power and inspiration of the holy spirit, but he himselfe is iudged of no man. 1. Cor. 2.14.15. I say of no man, for euen then when the Prophets doe iudge of the Prophets. 1. Cor. 2.14.29. It is not the iudgement of man, but of the holy Ghost, such is the excellency of the Gospell.

[Page 296]3 Of those things which are reported as spoken by God, some are so indeed, but some other are fained like vnto them, by those that doe foolishly vnderstand the Scripture. When therefore God doth directly affirme a thing we must simply beleeue him, but when men speake we must not without all iudgement and enqui­rie beleeue euery thing, bur rather trie all things, and examin them according to the analogy of faith, Rom. 12.6. and keepe that which is good (now good and true are all one) 1. Thes. 5.21.

What is the subiect of faith wherein it is?

The soule of a man, and that both in the minde a knowledge or vnderstanding luk. 24.45 Ephes. 4.23 and a iudgement, and consent, resting in the word and promise of God, and likewise also in the will and heart an apprehension or embracing of the same. Act. 16.14. The Lord opened the heart of Lydia that she should attend the things which Paule spake, and Rom. 10.10. VVith the heart, man beleeueth vnto righ­teousnesse.

VVhat is the subiect of faith, to whom faith is giuen?

Not all, for all men doe not heare the Gospell act. 17.30, neither doe all that heare it receiue it with a pure heart, as it is in the parable of the sower. Math. 13.3. Neither doe all obey the Gospell Rom. 10.17, for the Prophet Esay. 53.1. saith, who hath beleeued our report? Faith therfore belongeth not to all, but onely to the elect 2. Thes, 3 2. Iohn. 8.47. He that is of God heareth Gods word, you therefore heare not, because you are not of God. and Act. 13.48. As manie as vvere ordained to eternall life beleeued. 2. Tim. 1.1. Paule an Apostle of Iesus Christ ac­cording to the faith of the elect of God. From whence wee gather that faith is vnto vs an vndoubted argument of our election. And therefore the reprobate although they doe sometimes seeme and are said to beleeue in Christ, as those Temporizers, Luc. 8.13. & Simon Magus, Act. 8.13. yea are endued with a temporarie taste of hauenly gifts, Heb. 6.4. yet they haue not a liuely and sauing faith, in as much as they haue not the spirit of adoptiō bestowed vpon them, that so they might with open mouth, and a full confidence crie Abba Father, Gal. 4.6. But they haue onely an hypocriticall and temporarie faith.

Haue infants actuall faith?

No indeed, not that fayth which commeth by hearing, see­ing to them the Gospell is not preached. For it is playne that [Page 297] those little ones which beleeue, Math. 18.6. Are so described by Christ, not in respect of their age, but of their small vn­derstanding, forasmuch as hee disputeth of them, who may be offended in word or in deed, which thing cannot befall vnto in­fants being as yet of no vnderstanding. Although it must not be denied that they are gouerned by a certaine peculier proui­dence of God, and that there is a certaine seede of faith infused into the infants elected.

Is there one faith without forme and another formed?

So certaine schoolemen will haue it, who call faith without forme such an assent, whereby euerie man euen he that despiseth God, doth receiue that which is deliuered out of the Scripture without any godly affection of the heart. And they call faith for­med when to that assent there is added a godly affection of the heart, namely Charitie, but this is but foolish. For faith rather be­longeth to the heart then to the braine. Rom. 10.10. With the hart a man beleeueth vnto righteousnesse.

2 Seeing faith proceedeth from the spirit of adoption, it em­braceth Christ, not onely vnto righteousnesse, but to sanc­tification also, and a fountaine of liuing waters, Iohn, 4, 14.

3 Charitie or the affection of Godlinesse doth no lesse ac­companie faith, then the light doth accompanie the Sunne, And as Gregorie saith: Looke how much wee beleeue, so much we loue. And therefore faith is not without forme, neyther can be any way seuered from Godly affection, vnlesse it be hypocriti­call, which is not to be called faith, vnlesse it be [...], by aequi­uocation, and [...] by abusion, but rather a shadow and like­nesse of faith.

But seeing it is said, Gal. 5.6. Faith working by Cha­ritie, is not Charitie the forms of faith?

No more then the bodie is the forme of the soule, in that the soule worketh by the bodie. And this is but fondly spo­ken inasmuch as one qualitie is not the forme of another qua­litie.

And if it were, yet Charitie doth not forme faith, but on the contrarie fayth formeth Charitie, for that Charitie is an effect of fayth. For Charitie fetcheth his ofspring from [Page 300] faith, and not on the contrarie faith from charitie. 1. Tim. 1, 5. Charitie out of a pure heart, a good conscience and faith vnfained. Now the cause is not said to be formed by the effect. And therfore by that speech true & liuely faith is distinguished from a dead, counterfeit, and barren faith, by the marke and effect thereof. namely that it is an effectuall working and fruitfull faith which bringeth forth good workes. And faith. Iames. 2.22. is not called perfect, whereunto nothing is wanting (for as long as Abraham liued, he caried about him flesh: and therfore stood in need of that prayer, Lord increase my faith) but it is said to be perfected by works, as the first act is said by the Philosophers to be perfected by the second act, namely, because by working it doth shew and manifest it selfe, which before it began to worke, lay hid, as if the goodnesse of a tree should be said to be perfected when it bringeth forth some excellent fruit. For inasmuch as by the effectes we iudge of the cause, therefore by the proportion of the effects, the force of the cause doth seeme after a sort to be increased or diminished.

Ʋ Ʋhat is the forme of iustifying faith?

Trust in the mercie of God through Christ, or [...] a firme confidence, and [...] a full perswasion of the grace of God the fa­ther towards vs, whereby any man doth as it were with a full course, striue toward the marke.

Ʋ Ʋhich be the adiuncts or properties of faith.

1 That it be certaine and without doubting.

2 That it be continuall and neuer faile.

3 That it be liuely effectuall and working.

How prooue you that certainty belongeth vnto faith?

1 Iohn. 3.2. The faithfull know themselues to be the sonnes of God, but being rather confirmed in the perswasion of the truth of God by the holy Ghost, then taught by any demonstration of reason.

2 By the consideration of the truth of the promises and power of God. For Psal. 18.31. The word of the Lord is a tried shield to all that trust in him. And Rom. 4.20. Abraham did not doubt of the promise of God through vnbeleefe, but was strengthned in the faith, and gaue glorie to God being fully assured that he which had promised was also able to doe it.

[Page 301]3 [...] is alwaies atrributed to faith in the Scriptures, which setteth before vs the goodnesse of God most manifestly without all manner of doubting Rom. 4.2 [...]: so also is [...] and [...] Ephes. 3.12. By faith we haue [...] boldnesse or freedome, and entrance [...] with confidence by faith in him.

In briefe, there is no man faithfull, but he who being perswa­ded that God is fauourable vnto him, is so assured of his saluation as that he doth boldly insult ouer the diuel and death, after the ex­ample of Paule. Rom. 8.38. I am perswaded, saith he, that neither death nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come can separate vs from the loue of God. And vers. 16. The spirit of God witnesseth with our spirits that we are the sonnes of God.

Is not then the faith of the Elect aslauted with anie vncertaintie vnquietnesse and distrust?

Yes surely, for Dauid Psal. 31.23. I said in my hast I am cast out of thy sight. And neuer will it be so well with vs in the course of this present life, that we shal be cured of this disease of distrust, but rather shall be wholly replenished therewithall. But this vn­certaintie, or vnquietnesse, faith hath not of it selfe, but from our infirmitie. Againe we do not therefore say that the elect doe fall away from that sure confidence which they had conceiued of the mercie of God. For this cause Dauid himselfe Psal. 42.6. why art thou cast downe my Soule and vnquiet within me? wait on God. For faith truely gets the vpper hand that it may set it selfe against all manner of burdens and lift vp it selfe and neuer suffer the confi­dence of Gods mercie to be shaken from it. And therefore Iob. 13. Though the Lord kill me, yet will I trust in him. And Psal. 23.4. If I walke in the midst of the shadowe of death, yet will I feare no euill, for thou art with mee.

And therefore there is no hinderance but that the faithfull at one and the same time may be terrified casting their eyes vpon their owne vnworthines and vanitie; and may also at the same time enioy most assured Comfort calling to minde the goodnes truth and power of God.

Cannot that faith faile?

As faith receiueth increase according to that Luk. 15.5. Lord in­crease our faith. So it may also receiue decrease & may suffer as it [Page 302] were a backsliding, so as sometimes by the storms of diuers temp­tations it may be shaken, obscured, ouerwhelmed and waxe faint, yea euen in the Saints: like as reason in dronken men, and infants is laid a sleepe and buried, as in Dauid when he committed adul­terie, and in Peter when he thrice denied Christ, but yet it is ne­uer quite shaken off, or extinguished. For the purpose of our e­lection is sure, and therefore it is necessarie that faith which fol­lowes election, should haue the gift of perseuerance to accom­panie it, for the gift of God (and fath is among them) and the calling of GOD are without repentance. Rom. 11.29. And Christ himselfe did pray vnto his father, surely no lesse for the rest of the elect, that their faith might ne­uer faile them, then hee prayed for the faith of Peter. Luc. 22.32 c

Moreouer Paule Ephes. 1.13.14. saith: That we after we belee­ued, were sealed with the holy Spirit of promise, and that this spirit is the earnest of our inheritance vntill the redemption of the possession purchased. And Phil. 1.6. What good work God beginneth in his elect, the same he will performe vntill the day of Iesus Christ. And therfore how small and weake soeuer faith be in the elect, yet because the spirit of God is a pledge and seale vnto them of their adop­tion, the print thereof can neuer bee blotted out of their hearts.

Lastly, seeing that the faith of the elect is opposed to tempo­rarie faith it followeth therefore that it is perpetuall.

But shall not faith once haue an end?

In respect of the obiect, namely Christ as he is offered in the word and sacraments faith shall vanish away at that time when we shall haue Christ present in heauen as the Apostle saith. 1. Cor. 13.8.10. Prophecyings shall be abolished, and knowledge shall vanish away, when that which is perfect, is come then that which is in part shal be abolished. For there will be no vse of faith, when those things are performed, and indeede fully exhibited, which wee doe in this life beleeue and hope shall be giuen vnto vs.

But if wee speake absolutely of Christ, without the integu­ments of the word and Sacraments, then faith in him, or, if ye had rather so terme it, the thing it selfe called by that name, that is to say, the knowledge and apprehension of Christ shall ne­uer [Page 303] cease, but shall be most perfect in heauen: not now any more by the ministerie of the word, but by the beholding and contemplation of Christ himselfe. The knowledge it selfe I say shall not be abolished, nay it shall be perfected, but the manner of knowing shall yeeld and giue place vnto the beholding of God himselfe. For this is that which the Apostle called perfect. 1. Cor. 13.10. After that which is perfect is come.

But is a faint faith in Christ a true faith?

Yea indeed. For more and lesse doe not change the kindes of things, and it is referred vnto one and the same Christ, neyther doth it swarue form him: and therefore as tou­ching reconciliation with God, Remission of sinnes, and life eternall it obtaineth no lesse then the most strong faith though it do it not so strongly, and with lesse fruit. And therefore Esay, 42.3. Christ will not breake the brused reed, nor quench the smoaking flaxe: That is to say, those that are weake in faith he will merci­fully aduise, those that are staggering and wauering in faith, he will confirme and strengthen, and those that haue any sparke of the truth, though it be as it were dying, hee will cherish and maintayne. Rom. 14.1.3. Him that is weake in the faith God hath receiued. And 2. Cor. 12.9. The power of God is made perfect through weakenesse.

Which is the third adiunct of faith?

That it is liuely and effectuall in the elect.

Whence is it that it is called liuely and effectuall?

First from the affections, & secondly from the actions which it produceth in the beleeuers. The affections are those which are stir­red vp in the heart of the beleeuers by the apprehending of Christ with his benefits by faith.

1 A liuely and assured feeling of Gods loue towards vs, diffu­sed in our hearts Rom. 5.5..

2 An assured hope and expectation of life eternall Ibidem..

3 A filiall loue and feare or reuerence, whereby the faithfull doe endeuour to please God, and doe verie carefully feare and beware to offend him, also a loue of Christ, and a delight in him. For the loue of God is not of the essence and nature of faith, but a necessarie effect of the same, for seeing faith is a certaine taste, perceiuing, and supping downe as it were of [Page 304] that sweetenes which is in God (1. Pet. 2.3. If so be that ye haue tasted how bountifull the Lord is) it followeth that the loue of God is an effect which proceedeth of that sweet apprehension, and as it were taste, of the goodnesse of God.

4 Comfort, peace of conscience, in regard of the remission of sinnes, Phil, 1.25. Rom. 14.17. gladnesse and spirituall ioy proceeding from the same taste of the fauour of God. 1. Pet. 1.8. Beleeuing in Christ ye reioyce with ioy vnspeakable and glorious.

5 The sighes of the spirit not to be expressed. Rom. 8.26. and that confidence that crieth Abba Father. Gal. 4.6,

6 Patience in aduersitie, yea more a Rom, 8.35.38, reioycing in afflic­tions.

7 Contempt of the world.

8 A spirituall assurance of the grace and friendshippe of God.

9 An affection to our neighbour, and that for Gods sake, as namely Charitie and loue of our neighbour, courtesie, bountie, gentlenesse, and delight in the Saints. Psal. 16.3. To the Saints that are in the Earth, and to the excellent all my delight is in them.

The actions that proceed from faith, are those which break forth out of those inward affections, as godlinesse, iustice, thanks­giuing, prayer, Rom, 8.15 &. 10.14 confession, that is to say, a sincere and open Rom. 10.9. 2. Cor. 4.13. pro­fession of Christ, which is made with the mind, tongue, and life, peace and concord with all men in the Lord, weldoing towards all, euen our enemies, and so a new obedience: for a good tree beareth good fruit Mat, 7.17.: Lastly a good conscience, a holy care faith­fulnesse, and diligence in our vocation and calling, and a minde Ro. 12.7.8 Phil. 4.11 rom. 11.24. Gal. 2.20, contented with with his owne portion.

What be the effects and fruits of faith?

They are manifold. For first it ingrafts vs into Christ Ephs, 17., and ma­keth Christ to dwell in the hearts of the faithfull, and that they may be in him, and may haue fellowship and communion with him.

2 It makes vs the sonnes of God, Gal. 3, 26 it obtaines remission of sinnes Act. 10.43, it iustifyeth vs Gen. 15.6 Abac. 2.4. Act. 13.39 Rom. 3. & 5 Chapter., it causeth vs not to be ashameth Rom. 9.32: it giueth vs entrance to God Eph. 3.12., it regenerateth our vnderstanding and our will, and purifieth the act. 15.9 heart. I saueth Luk. 7.50, it obtaineth what [Page 305] it will of God Mat. 8, 13 1 Ioh. 5▪14., now it willeth onely that that tendeth to the glorie of God, it worketh all things Marke. 9.23. All things are possible to them that beleeue. It ouercommeth the world and Satan 1. Ioh. 5.4.: It renounceth Satan and his works, in heart, in word, in life, and in manners Eph. 5.11.. Finally, it relyeth wholly v­pon God, and is delighted in his workes and commaundements night and day Psal. 1.2 Rom. 4.1 [...]. And yet faith it selfe doth not performe all these things, but he whom it apprehends, namely Christ Iesus in whom we are able to doe all things that are necessarie vnto salua­tion. Phil. 4.13.

Ʋ Ʋhat is the end of faith?

It is two-fold. 1 In respect of our selues, the saluation of our soules. 1. Pet. 1.9. Receiuing the end of your faith euen the sal­uation of your soules. And life eternall Io. 3.15, 16.18.36. & 20.31.. Secondly in respect of God, Gods glorie.

By what experiment is faith tried?

1 Inwardly, by the subtilties of the flesh, and by certaine [...] beings rising from thence in the mindes of men, by reason of false Doctrines, diuelish arts Rom. 4.20, heresies, the Deut, 13.1 contentions of the teachers in the Church, treacherie of brethren, impunitie of wickednesse 1. Cor. 11.19., prosperitie of the wicked, the Ier. 12.1 Mal. 2.17 Psal, 73.2.3 small number of beleeuers the deformitie and oppression of the Church, the fal­ling away of many from the faith, tentations, the delay of Gods promises, the tokens of Gods wrath, the scoffes of the mockers, which aske where is the promise of his comming, 2. Pet. 3.4. which things saith Augustine, God permitteth, that they which heare and see the same might be tried what faith they beare towards God.

2 By the crosse as Gold is tried in the fire, for patience vnder the crosse with calling vpon God, and looking for deliuerance is as it were a triall of faith whether it be true or no [...] 1.7, as we may see in Iob. Iob. 23, 19.. Of this temptation Saint Iames speaketh, Chap. 1. vers. 12. Blessed is the man that endureth temptation, for when he is tried, he shall receiue the crowne of life.

What is the vse of faith?

There is verie great vse of it in the whole course of our liues, for it is that one thing that is necessarie, Luke. 10.42. and [Page 306] Heb. 11.6. Without faith it is impossible to please God. The vse of it therefore is to make vs in prosperitie not to be lifted vp: in aduersitie, not to cast downe our selues, and in death to passe to life.

Are wee called faithfull of faith chiefely in regard of the working power of faith, or passiuely in regard of our sufferance?

Although faith in the Scripture doe sometimes signifie con­stancie, and truth in words, deeds and couenant keeping, and then is taken actiuely, and in that sense they are also called faithfull which keepe their faith once plighted, or doe faithfully per­forme their dutie; as Luke. 12.42. Who is a faithfull and wise stew­ard? And Luke. 16.10. He that is faithfull in a little, will also be faithfull in much. And also passiuely they are called faithfull men that doe well deserue to be beleeued, and so we vse to say a faith­full word, and a faithfull man 2. Tim. 2, [...] 11., yet notwithstanding when the matter of Iustification is in hand, men are called faithful passiuely, who embrace by faith Christ the Sauiour, as Ephe. 1.1. The faith­full in Christ Iesus, and Act. 10.45. The faithfull which were of the Circumcision.

What things haue affinitie with faith?

Hope and Charitie, which are also themselues the gift of the holy Ghost. 1. Cor. 12.

VVhat doe they differ from faith?

Faith is the knowledge and apprehension of Christ, being ex­hibited, & after a sort present in the word & Sacramēts: hope is an expectation of Christ hereafter to be fully reuealed with all his be­nefits. Or, hope is the expectation of those things which faith beleeueth to be truly promised by God, so faith beleeueth God to be true, hope expecteth that he should alwaies cary himselfe so towards vs. Faith beleeueth that life eternall is giuen vnto vs, hope expecteth till it be reuealed, faith is the foundation where upon hope resteth, hope nourisheth and sust [...]ineth faith, and there­upon by reason of this communion and affinitie, the termes of faith and hope are taken one for the other 1. Pet. 1.5. Rom. 8.24.. And as Luther saith, faith beholdeth the word of the matter, & hope looketh vnto the [Page 307] matter of the word.

Moreouer faith receiueth, Charitie giueth and bestoweth, Charitie is begotten of faith, and not on the contrarie, faith maketh vs the sonnes of God Gal. 3.26., charitie trieth vs 1. Ioh. 4.7 Iohn. 13.35, whether we be the sonnes of God. The obiect of faith is Christ offered in the Gospell with all his benefits, the obiect of Charitie, is God and our neighbour Mat. 22, 37 39. Furthermore faith endureth in this world, and shall passe into a perfect knowledge in the other world, but Charitie shall flourish most of all in the world to come. 1. Cor. 13 13. The chiefe of those three vertues is Loue, In respect of the vse, namely toward our neighbour, whereas the other two go no far­ther then the person of the beleeuer and hoper.

Ʋ Ʋhat are the contraries of faith?

1 [...] Infidelitie, the vnbeleefe of all infidels, who say in their heart. There is no God. Psal. 14.1.

2 [...] that difficultie to beleeue of the Christians, which heare the word, and doe not beleeue it, and which conceiue a faith of God, not according to the Scriptures, but according to the imaginations of their owne hearts.

3 Security of the flesh and contempt of Gods Iustice, wherby sinnes are punished.

4 The Iewes confidence in the flesh Phil. 3.3..

5 Presumption and confidence of our owne strength, workes, merits, righteousnesse and worthines, such as was in the pharisies. Luke. 18.11.12

6 Confidence and trust in the helpe of man Esa. 30.2.

7 That Academicall distrust and doubting of God, of the certaintie of Gods word, of the grace of God, or the for­giuenesse of sinnes, that so, that selling of workes of supere­rogation and suffrages for the dead, may the more easily be re­tained.

8 Desperation.

9 The errrour of the Papists which say that faith is not onely of those things that are reuealed in the Scripture, but likewise also of those that are deliuered by hand without writing. [Page 308] Also that there is a beginning or bringing cause of all other ver­tues, for the which we are iustified. That there is a habite formed by Charitie vnto righteousnesse. Moreouer that faith and doubting are not opposites, and that wee can no otherwise determine of the fauour of God towards vs then by morall coniecture. Besides, what the Church beleeues, that is, the Catholicke truth, That faith may remaine in the wic­ked, and that therefore it doth not iustifie▪ then which no­thing can be said more slaunderous against sauing faith of which Christ saith: Hee that beleeueth in him shall not perish, but shall haue eternall life. Iohn. 6.40.

Furthermore, that faith is occupied onely in generall pro­positions, as, Hee that keepeth the commaundements shall enter into life. And Hee that beleeueth and shall bee baptised shall be sa­ued. But not in these Particulars, I shall enter into life, I shall be saued, or My sinnes are forgiuen mee. For it were a vaine confidence for hope to applie those generall sentences vn­to particulars and seueralles which yet may bee deceiued, whereas Paule saith directly contrarie. Rom. 5.5. Hope maketh not ashamed. Lastly, they account it impudencie or presumption to hope any thing without desert.

10 The madnesse of certaine fanaticke persons, who doe seuer the internall word as they call it, from the ministrati­on of the outward word. And finally the madnesse of the Anabaptistes who dreame of the perfection of faith.

❧ The thirtieth common place. Of Repentance, where of Regeneration.

From whence is Repentance deriued?

THE Latine word poenitentia, is deriued from poena, punishment, because there is a kinde of punishment in those things which are shamefull or loathsome vnto vs. And therefore if we looke vnto the propertie of the Latine word, it rather agreeth with contrition or sorrowes which are in our soules through the ac­knowledgement of our sinnes, then it doth with conuersion vnto God. In Hebrew it is called [...], Teshuba, conuersion or reuersion, turning backe according to that Ier. 4.1. If thou wilt returne, vnto me returne saith the Lord. By a metaphore, borrowed from them that haue strayed out of their way, and after long wandering doe returne vnto their first high way.

In Greeke it is called [...] properly afterwit of [...], which signifieth after the deed done to be wise, to change our mind and purpose for the better, to returne vnto a sound mind, and so to grieue for the error by past as to amend it. Whereupon some will haue it deriued from [...] madnesse and folly, & [...] afterwards, as if it should be the correcting and amending of madnes and folly, for alwaies with [...] is ioyned [...], soundnesse of mind. And the matter it selfe well agreeth with both these interpretati­ons, the summe whereof is this: That forsaking our selues we should turne vnto God, and laying aside the foolishnesse of sinning, we should put on a new minde, and become wiser. By another Greeke word it is called [...], in Latine poenitentia, of [...], after a thing done to be sorie & grieued, for which the Latines properly say poenitere. [Page 310] So 2. Cor. 7.8. [...] signfyeth, to take griefe for any thing that is done: Although I made you sorie by a let­ter ( [...]) I doe not repent, though I did repent. And Rom. 11.29. The giftes of God are called [...]. i. Such as can neuer displease him, seeing once they did please him. Also it is taken in ill part, as it is written of Iudas, [...] grieuing, not [...] repenting [...], he brought againe. Math. 27.3. signifying sorrow and griefe wherewithall hee was swallowed vp. For euerie man doth not repent, that is sorrowfull, and grieued, but oftentimes falleth into a worse case then hee was before, whereas [...] in the holy Scriptures is alwaies taken in good part, and signifieth sa­uing amendment. Notwithstanding the Latine interpre­ter hath translated both the Greeke words by the word Poe­nitentia.

How many waies is the terme of Repentance vsed?

Foure waies. 1 Synecdochially.

2 Generally for the whole turning and conuersion of man to God.

3 Specially for Regeneration.

4 For the outward profession of Repentance.

Ʋ Ʋhat is repentance taken Synecdochically?

It is [...], the sting of sinne, or the prick of conscience, and it is [...] a displeasing which the Greeke Diuines call [...] because it wounds the soule, commonly we call it Contrition. And they make it double, or of two sorts, Legall, by the prea­ching of the Law, whereby the sinner being wounded with the searing Iron of sinne, and being affrighted with the terrour of Gods wrath, sticketh so fast in that trouble of mind, that he can­not winde himselfe out of it. This they call the accusation of sinne which commeth by the lawe, Rom. 3.20. The Apostle, 2. Cor. 17.7. calleth it worldly sorrow, and sorrow vnto death, whereby a man grieueth and sorroweth for his sinnes, and being terrified with the feare of the punishment hanging ouer his head, which is the certaine and direct way to despe­ration, [Page 311] vnlesse the Lord put to his helping hand. Examples hereof are Cain Gen. 4.13. Saule 1 Sam. 15 30. &, 31.4, Achitophell. 2. Sam. 17.23. and Iudas Mat. 27.3 4.5.. But in the elect it is a kinde of preparation to the re­pentance of the Gospell.

Now the contrition of the Gospell is that whereby the sin­ner being grieuously afflicted within himselfe, yet riseth high­er, and through the preaching of the Gospell doth appre­hend Christ the salue for his sore, the comfor of his feare, and the hauen for his miserie. This is called [...] sorrow according to God, or godly sorrow, which proceedeth from the spirit of God, and is acceptable vnto God, and proper vnto that man that sorroweth for his sinnes, not for feare of any punishment, but in that he taketh this exceeding grie­uously, that he hath offended God a most gentle father, and it causeth [...] Repentaunce, as the Apostle declareth. 2 Cor. 7.10

Examples there are of Ezekiah Esa. 38.13. Hee brake all my bones like a Lion, of Dauid 2. Sam. 12 13. & 24.10, of Peter, who wept bit­terly, but left not of hoping. Mathew. 26.75. And of them that were pricked in their heart, at the preaching of Peter, but yet, trusting in the goodnesse of God, they added fur­ther, Men and brethren what shall we doe? Act. 2.37. of this Repentance the Psalmist, Psal. 51.8. saith, Let the bones which thou hast broken reioyce. and verse, 17. The Sacrifice of God is a con­trite Spirit, a broken heart O God thou wilt not despise. And Esay. 57 15. God dwelleth with the contrite and humble spirit: also chap. 66.2. To whom should I looke but to him that is poore and of a contrite spirit, and trembleth at my words? And Christ saith, Math. 5.3. Blessed are the poore in spirit. i. the humble, who doe of their owne accord submit themselues vnto God, being touched with a feeling of their sinnes, and voide of all pride in them­selues.

VVhat signifieth this word Repentance secundarily.

It signifieth generally the whole conuersion of man vnto God, as Luke. 15.7. There is more ioy in heauen among the Angels for one sinner that repenteth then for 99. iust men which neede not [Page 312] amendment of life. Which must be vnderstood [...], namely in respect of them that are vtterly turned away from God. And Act. 2.38. Repent and be baptised euerie one of you &c. And thus they define it. Repentance is a true sorrow for our offence toward God, with a desire and hope of pardon, and a will and especiall endeuour from henceforth to auoid all sinne, and to approue all our life vnto God.

How many are the parts of this generall Repentance?

Three. 1 Contrition, whereby a man acknowledgeth his sinne, and that he hath deserued the iust wrath of God, and his curse for sinne, and doth earnestly lament for the sinne committed and loa­theth the same: vnder which are comprehended Humilitie & Mo­destie: such as was in Peter, who being touched with a considera­tion of the diuine power in Christ fell at his knees crying, Go from me Lord for I am a sinfull man. Luk. 5.8. And in Dauid who v­sing daily to shed teares made account that he had need of a mul­titude of mercies. Psal. 6.7. and 51.3.

2 Faith, which acknowledgeth Christ the mediator and inter­cessor with his father, and holdeth that sinne is forgiuen for the mediators sake, and that the righteousnesse of the mediator is im­puted vnto him.

3 New obedience, which consisteth of iust dealing toward our neighbour, holinesse and puritie in the whole course of our liues, and diligence in performing the duties of our calling. Of which parts we haue an example, Luk. 7.37. In the woman that was a sinner, whose teares were a witnesse of her contrition. i. of her feare and griefe of conscience according to God in regard of sinne, her comming to Christ was a testimonie of the con­fidence which she had conceiued of him, and her obedience that she yeeldes vnto Christ in washing his feete with her teares, wiping them with the haires of her head, and kis­sing them, did testifie her new obedience which is a fruit of faith.

What thinke you of this Diuision?

I hold it to be true, but, to speake properly, faith is no part of Repentance, but the mother, and fountaine thereof. For faith must needes shine before Repentance, and such [Page 313] faith, such repentance. For no man, saith Ambrose, can repent, but hee that hopeth for pardon. And therefore, the cause of Repenting is drawne from the verie promise of saluation. Mat. 3.2. Repent, for the kingdome of God is at hand, as if he should say. Because the king­dome of God is at hand, therefore repent. And Psal. 130.4. With thee is mercie that thou maist be feared.

Moreouer, the Scripture doth not make mention of faith, as vn­der Repentance, that is to say, not as if repentance should bee the genus or generall, and Faith the Species or speciall; but reckoneth them as two diuers things, Repentance and Faith. Mark. 1.15. Re­pent and beleeue the Gospell. Luk. 24.47. Preach, in my name, repen­tance and forgiuenesse of sinnes. And Paul, Act. 20.21. saith. That hee had witnessed both to Iewes and Graecians the repentance toward God and faith toward our Lord Iesus Christ. Not that true repen­tance can stand without faith (for they are vnseparable in the saints) but because although they cannot bee separated, yet they ought to be distinguished, as hope and faith are, as in the sinfull woman, the theefe, Dauid, Manasseh, and other repentant sin­ners.

Finally new life or new obedience, to speake properly, is not a part of repentance, but an effect and fruite thereof. Mat. 3.8. Iohn Baptist saith, Bring forth fruites worthy repentance. So Act. 26.20. Paule shewed vnto the Gentiles, That they should repent and turne to God, and do workes worthy amendment of life, which are called the fruites and works of sanctification.

Whether of these goeth before, Faith or repentance?

Whereas we haue saide before, that repentance is sometimes v­sed by a Synecdoche, for that which they call Contrition, and haue shewed that contrition is legall or euangelicall, wee haue placed faith, as it were in the middle betweene the former of those sor­rowes which commeth of the acknowledgement of our sinnes, and the accusations of the conscience, or which proceedeth from the Law, and the latter, which proceedeth from the Gospell. For godly sorrow is an effect of faith, aswell as ioy and gladnesse of conscience.

Which is the third signification of Repentance?

The most proper signification of all, which answereth to the true exposition of the Hebrew word, and is more rightly called [Page 314] Resipiscentia aftervvit, then poenitentia forethinking.

What manner of thing is it?

It is a true conuersion of our life vnto God, proceeding from a sincere and serious feare of God, whereby the sinner, leauing the foolishnesse of sinning, returneth to himselfe, or rather to GOD, and changeth the former opinion of his minde for the better.

Ʋ Ʋhat call you conuersion or turning to God?

The transformation or renewing of the soule it selfe, not tou­ching the essence, as Illyricus dreamed, but concerning the quali­ties inherent in the same; whereby, putting off the oldnesse there­of, it bringeth forth fruites of workes answerable to the renewing of it, which they call regeneration, or spirituall renouation, wher­by the image of God, being defiled in vs by sinne, and wanting nothing, but the vtter blotting out, is againe reformed and fashi­oned anew in vs. Eph. 4.2 [...]. Bee ye renewed in the spirit of your minds and put yee on the nevv man, vvhich after God is made, that is after the example & image of God, & created in righteousnesse and true holines. Col. 3.9.10. Put yee of the old man vvith his vvorks, and put on the new man vvhich is renevved in the knovvledge of God, after the image of him that created him.

Also the Scripture calleth it the circumcision of the heart Ier. 4.4. Breake vp your fallovv ground, and sovv not among the thornes. And, Be circumcised to the Lord, and take avvay the foreskinnes of your hearts. And Eze. 18.30.31. Bee conuerted and repent of all your iniquities, and make you a nevve heart and a nevv spirit.

Ʋ Ʋhat is the efficient cause of Repentance?

It is God himselfe. Lament. 5.21. Turne thou vs, O Lord, and vve shall bee turned, and shall bee saued. Ier. 31.18. Turne mee, O Lord, and I shall bee turned: for after I conuerted, I repented. Eze. 36.26. I vvill giue you a nevv heart, and I vvill put a nevve spirit vvithin you.

Act. 11.18. The Church praiseth the goodnesse of God, because hee had giuen repentance to the Gentiles vnto saluation. And Paule 2. Timoth. 2.25.26. commaunding the Ministers to bee patient towarde vnbeleeuers saith, If at any time GOD vvill giue them repentance, vvhereby they may come to amendment of life out of the snare of the diuell.

And Ephe. 2.10. wee are saide, in respect of Regeneration, The vvorkmanshippe of God created vnto good vvorkes, vvhich hee hath prepared that vve should vvalke therein. For hee treateth heere of grace, and not of nature, against Pelagius, and against the Semi­pelagians who faine, that nature onely weakned, is helped by grace.

2. The Holy Ghost, who affecteth and moueth the hearts Act. 15.18.. Whereupon also hee is called the spirit of regeneration and sanctification. Tit. 3.5. Not by the vvorkes of righteousnesse which vvee had done, but according to his mercie hee saued vs, by the vvashing of the nevv birth, and the renevving of the ho­lie Ghost, that is, which the Holy Ghost bestoweth and ef­fecteth.

3. The administring or fellow working causes, are the mini­sters of the word. Act. 26.17. I send thee (saith Christ to Paule) to the Gentiles, that thou maist open their eies, that they may turne from darknesse to light. And. 1. Cor. 4.15. in Christ Iesus I haue begotten you through the Gospell.

4. The instruments are, the Word and Sacraments. Ier. 23.29. Is not my vvord euen like a fire, saith the Lord, and like an hammer that breaketh the stone.

Is Repentance the effect of the preaching of the Lawe, or of the Gospell?

Wee must distinguish betweene the accusation of sinne, and the preaching of repentance; for the former appertaineth vnto the Lawe, and maketh a preparation for the latter, and the lat­ter is proper to the Gospell, for remission of sins.

But vvhich is the Antecedent, invvard, immediate, and nearest cause of repentance?

It is the feare of God, through the meditation of Gods iudge­ment to come, before which we must all appeare. Act. 17.30. God admonisheth all men euerie vvhere to repent, because hee hath appointed a day, in vvhich hee vvill iudge the vvorld in righte­ousnesse.

[Page 316]2. Also by the punishments alreadie inflicted or present, wher­by sinners are admonished, that worser punishments doe hang o­uer their heads vnles they repent betimes, as it is said. 1. Cor. 11.32. When we are iudged, wee are chastised of the Lord, because we should not be condemned with the world. And Luk. 3.9. The axe is now laid to the roote of the trees; Euery tree therefore, that bringeth not forth good fruite is cut downe and cast into the fire.

3. But chiefely the feeling and consideration of the goodnesse of God, doth stirre vp in vs that sorrow which the Apostle calleth sorrow according to God, or godly sorrow. 2. Cor. 7.10. Which sorow breedeth repentance vnto saluation, whereby we abhorre, not onely the punishment, but euen the sinne it selfe, wherby we vnderstand, that we displease God. A notable example, whereof are the teares of Dauid, euery where set downe in the Psalmes.

VVhich are the principall causes of repentance. i. what things ought to prouoke vs to the hastening of our repentance?

1. Their certaintie of our life: we must therefore watch & pray, because wee know neither that hower nor that day, least wee bee sodainely ouerwhelmed with Gods iust iudgement. Matth. 25.13.

2. By the dangerous delaying of repentance, there is gathered together a storehouse or heape of our manifold sinnes, and of the wrath of God, and of punishments. Rom. 2, 5. Thou after thine hardnesse, and heart that cannot repent, heapest vnto thy selfe wrath against the day of wrath and of the declaration of the iust iudgement of God.

3. The offence of the Angels: for as they reioyce at the repen­tance of sinners. Luc. 15.7.10. So, without doubt, they are grieued for their impenitencie.

4. The dangerous alienation from God, and finally, induration; for the longer repentance is deferred, the more difficult it becom­meth. Pro. 22.6. A young man walking according to his way, euen when he is old, will not depart from it. And late repentance is seldom true repentance.

5. An euill conscience, then which, nothing is more grieuous, nothing more miserable.

6. The stumbling block wee lay befoe others, and the guilt of their sin. Hence is that commination of Christ. Luk 17.1. Wee be to [Page 317] the man by whome offence commeth.

7. The depriuation of the ioyes of the holy Ghost, and of spi­rituall comforts.

8. The delights of Sathan: For the sinnes of men (as one of the auncient writers hath saide) are the delicates or dainties of the Diuell.

9. The thinking of the tragical examples vpon the impenitent, as, the Angels that fell, the Sodomites, the Egyptians, the Iewes, the Churches of the East, and other impenitent sinners.

How many parts are there of repentance, or regeneration?

The Apostle, 2 Cor. 7.11. reckoneth seauen. 1. Care, namely of amendment.

2. Defence, or excuse, or clearing our selues frō other mens guilt.

3. Indignation of the sinner, namely, against himselfe.

4. Feare, namely of the offending of God.

5. Vehement desire, namely, of approuing himselfe to God.

6. Zeale, to take heede of offending God.

7. Reuenge or punishment of our selues, whereof. 1. Cor. 11.31. If wee would iudge our selues, wee should not be iudged of the Lord.

But indeed, these are rather effects or adiuncts, or signes of re­pentance, then parts.

Wee say then, that the essentiall parts of regeneration, or repen­tance, are two: mortification of the flesh, or of sin, or the destruc­tion of the old man, or the denying of our selues, and Viuificati­on, or the renewing of the spirit of righteousnesse, or of the new man. Which diuision we gather.

1. First, out of the Prophets, as Psalme. 34.15. Cease from euill, and doe Good. And Esai: 1.16. Cease to doe euill, learne to doe well.

2. Out of Rom. 6.4. VVee are buried with Christ by Baptisme, into his death, that as he was raised from the dead, into the glorie of his fa­ther: So vve also should vvalke in nevvnesse of life. And the same, Ro. 7.4. Ephes. 4.22.23.24. Colloss. [...].5.8.9.10

Mortification, is the destroying of our natural corruption, pro­ceeding from the holy Ghost, and arising from the participation of Christ himselfe; for if we doe truely communicate with Christs death, by the power thereof, our old man is crucified, and the bo­die of sinne dieth by little and little.

Viuification, or new birth, is that power of the holy Ghost, proceeding from the resurrection of Christ, which following af­ter the destroying of our naturall corruption, by little and little (as the day succedeth the remoouing of the darknesse) causeth vs (the will of God being knowne & approued) to begin to will & to do well; for being made partakers of the resurrection of Christ wee are thereby raised vnto newnesse of life, which may answere the iustice of God. Rom. 6.6.

Is it finished in any short space?

No, but it is extended euen to the last instant of our life, that the faithfull may exercise themselues therein all their liues, and may the better also learne their owne weaknesse. For that which is said. Ephe. 5.26.27. That God doth purge his Church from all sinne, is referred rather to the guilt, then to the verie matter of sinne it selfe: and sinne, in those that are regenerate, doth onely cease to raigne, but it leaueth not to dwell in them. Rom. 7.17. Whereupon also vers. 24. Who (not hath deliuered mee, but) shall deliuer mee from this bodie of death? for the combat lasteth till it bee ended by death.

Which is the subiect, to whome repentance belongeth, or, Whose is repentance?

There is a repentance of the heathen, who either for wearisom­nesse, doe giue ouer their vices, or else by the iudgement of reason doe cease to sinne, and that either for feare of punishment, or for loue of vertue.

There is also a repentance, & that an earnest repentance, of the wicked, but it is but temporarie, onely for a time, as in Esau. Gen. 27.38 Heb. 12.17 and Achab. 1. Kings. 21, 27.29, which is nothing else, but a worldly sorrowe, which causeth death, whom, notwithstanding God spareth for a time, and doth temporally blesse them, that by that clemencie he might prouoke his owne children to sincere repentance.

There is also a repentance of hypocrites, fained and Pharisai­call, which consisteth onlie in the outward forme, against which Ioell cryeth out, Chap. 2. vers. 13. and the rest of the Prophets doe the like.

But sincere repentance is onely belonging to the elect, whom God will deliuer from destruction, for it dependeth of the spirit of regeneration, and is inseparable from faith, and the mercie of [Page 319] God, as witnesseth the Prophet Esai. 59.20. The Redeemer shall come vnto Syon, and vnto them that turne from iniquitie in Iacob. And Heb. 6.6. the Apostle minding to exclude the Apostates from the hope of saluation, bringeth this reason, that, It is impossible that they vvho vvere once enlightened, and haue tasted of the hea­uenly gifte, and haue beene partakers of the Holy Ghost, and haue tasted of the good vvord of God, and of the powers of the vvorld to come, if they fall away, should bee renewed againe by repentance, be­cause they crucifie againe the sonne of God, and make a mocke of him. Because indeede, God renewing those whom hee will not haue to perish, sheweth them a token of his fatherly loue and fauour, and on the contrarie, hee stricketh the reprobate, with hard­nesse of heart, whose iniquitie is vnpardonable.

Doth repentance befall God himselfe?

Not to speake properly. 1. Sam. 15.29. For hee is not as a man that hee should repent, yet it is attributed to God Gen. 6.6. Ier. 18.8, but by a Me­tonimie, by reason of the effect: for as wrath in GOD signifieth the verie effect of his wrath, namely, punishment: so repen­tance doth signifie the sodain change of his disposing of matters. Whereupon Augustine saith, The repentance of God, is saide to bee in alteration to looked for of men, of thinges vvithin his povver, De Ciuit. dei Lib. 17. cap. 7. [...]. the presence of God remaining vnchangeable. And the golden rule of Athanasius, is to bee obserued.

Those things are spoken after the manner of men, but vnder­stoode as they may beseeme God. For God submitting himselfe vnto our capacitie, doth set forth himselfe vnto vs, not as hee is in himselfe, but as he is by vs supposed to be.

What is the subiect of Repentance, wherein it is?

The whole man, for hee is wholy renewed in minde & in will. Ephe. 4.23.

Ʋ Ʋhat is the obiect vvhereabout repentance is conuersant.

1. In respect of the beginning, from whence it is, or the Ter­minus a quo, sinne is the obiect, about the reforming whereof it [Page 320] consulteth: for of a good worke there is no repentance, such had Ecebolius, Iulian, and the Apostataes, which though it bee called repentance, yet it is euill and wicked.

2. In respect of the Terminus adquem, that thereunto it ten­deth, vertue is the obiect therof, about the practise wherof repen­tāce studieth; or, the law is the obiect of repētance properly taken.

Ʋ Ʋhich is the fourth signification of repentance?

It is improper, and is vsed not so much for the inward conuersi­on vnto God, as for the profession thereof, which consisteth in the confession of the fault, and the desire of pardon, for the punish­ment and guilt thereof.

Of how many sorts is this repentance?

Of two sorts; Ordinarie or common, and to bee vsed euery day; and extraordinarie or speciall, and commaunded vnto repentant sinners, at a certaine season.

Which is that which is Ordinarie?

That whereunto all Christians euen the Saints, as long as they liue here, Tu remisisti iniquitatem cordis mei. the hebrewe is [...] the english The punish­ment of my nue. must endeauour themselues throughout the whole course of their liues, by reason of the remainder of their naturall corruption. For, 1. Iohn. 1.8. If wee say that wee haue no sinne, vvee deceiue our selues, and there is no trueth in vs. And Pro. 24.16. The righteous man falleth seuen times a day. And it is [...] with contri­tion, or with an inward & true sorow of mind, & confession of sins before God, either priuately, euery man by himselfe, such as was the Publicane Luke 18.14., or publickly and ioyntly in the Church, the mini­ster going before Leuit 6.21. Now, seing God alone is offended, and it be­longeth to God onely to forgiue sinnes, therefore their confession ought to be directed onely to God, not as ignorant thereof, but as the searcher of the hearts and raines. Psalm. 32.5. I acknovvledged my sinne vnto thee, saith Dauid, and did not hide mine iniquitie; I said I vvill confesse against my selfe, my vvickednesse to the Lord, and thou forgauest the iniquitie of my heart. And 1. Iohn. 1.9. If vve acknovv­ledge our sinnes, the Lord is faithfull to forgiue vs our sinnes. And ther­fore Chrysostome, Homil. 2. vpon Psalm. 50. saith. I doe not say that thou shouldest confesse thy sinnes to thy fellow seruant, who may vpbraid thee, but to God that may heale thee.

And whereas Iames. 5.6. willeth that wee should confesse our sinnes, not to the Priests, but one to another; it must bee vnder­stoode [Page 321] both of the priuate disclosing of our infirmities, for mutu­all aduise, and to receiue comfort, as also of reconciliation, and by pardoning of offences, to pacifie our neighbour, which Christ commendeth vnto vs Mat. 5.23.24. If thou bring thy gift to the Altar, & there remembrest that thy brother hath ought against thee, leaue there thy gift before the Altar, and goe thy vvay; first be recon­ciled vnto thy brother, and then come and offer thy gift. Where he ap­plyeth his speach to the estate of his owne times, hee doth not teach vs that wee must now haue altars, or that we must vse such kinde of offerings, but charitie must so be made vp againe, which by our fault hath broke asunder, namely by the acknowledging our fault and crauing pardon for it.

Yet this hindereth not, but any priuate man may aduise with his Pastor and may open vnto him the secret griefe of his minde, and may expect from him the comfort of the Gospell. Moreouer the sheepe may set themselues before the sheepeheard, as often as they will partake of the holy Supper, that so they may receiue comfort or instruction, or admonition priuately applyed vnto thē selues, so that tyrannie and superstition Mat. 3.6 bee not vsed therein. For it is the office of the Pastor publikely and priuately to teach Act. 20.20, and comfort the people of God, with the doctrine of the Gospel: hereof we haue the example of Dauid, when he dealt with Nathan. 2. Sam, 12.13.

Are vve to reckon vp all our sinnes?

No indeede, neither can it bee done, For Dauid crieth out Ps. 19.12. VVho can vnderstand his faults? Cleanse mee from my secret sinnes. And Psalm. 38.5. My iniquities haue gone ouer my heade. And the Publican. Luk. 18.13. was content to say, Lord be mer­cifull to mee a sinner. Eze. 18.21. As often as a sinner shall repent him of his sinnes, I vvill remember his iniquities no more, saith the Lord.

VVhich is speciall or extraordinarie repentance?

That which draweth from vs a publike confession of our sins and an intreating of the grace of God.

Of hovv manie sorts is it?

It is also of two sorts: priuate, of one alone or of some fewe, and common, or of some whole Church.

VVhat is meant by common extraordinarie repentance?

When a whole assembly or Church, perceiuing the plagues of God present or imminent, by reason of the publick offences of the greater part, appointing a solemne profession of Repentance, the same being commaunded by the magistrates or gouernours of the Church with weeping, mourning, and fasting, doth pray against the wrath of god Ioel 2.12, wherunto in old time the Church of the Iewes did adde the renting of their clothes, ashes, & sackcloth, as tokens of their guiltines Ier. 6.26. Such was the repentance of the Niniuites Ionas. 3, 5., and of Nehemiah set downe Nehem. 1.4. and of the Israelites Ester, 4, 3.

What is priuate extraordinary repentance?

It was a part of the Ecclesiasticall discipline, which was in vse, when any man, after hee was receiued into the societie of the ci­tizens of the Church, had grosly fallen, and had giuen ouer him­selfe to sinne with vnbrideled licentiousnesse, or after a kinde of falling away had cast off the yoke of god, & so by his ill behauiour had offended the Church, so that the Ecclesiastical consistory was compelled to exclude him out of the Ecclesiasticall assembly Mat. 18.15.16.17: for then there were required of him publick tokens of his repen­tance, as namely, extraordinary sorrow, mourning, confession, & desiring of pardon; whereby he was to satisfie the Church, and by which, the Church might gather, that he that had offended, did intend a true & serious repentance, and so he was againe receiued.

After this maner was that Corinthian receiued into the fellow­shippe of the Saints, when hee had shewed himselfe obedient vn­to correction 2. Cor. 2, 6.

VVhat were the parts of this Repentance?

Three. Contrition, Confession, and Satisfaction.

What was contrition?

In the auntient Church, when it was in most puritie, it was not a kinde of satisfaction for sinne before God, for so that should haue beene transferred vnto men, which is proper vnto Christ a­lone; but it was a continual and manifest sorrow of one excluded, from the Ecclesiastical assembly for his offence, which sorrow was manifested by the teares of the repentant sinner desiring to come into fauour againe with the Church, an example whereof we haue in the same incestuous Corinthian 2. Cor, 2.7.

Ʋ Ʋhat was confession?

Not an auricular reckoning vp of secret sinnes in the eare of the [Page 323] Priest, but onely of that fault or offence, of which, hee that was excluded, was reproued, in old time an acknowledgement and detestation of some sinne before the Church, or before all the brethren; afterwardes before the Ecclesiasticall Senate, and at length (especially in the Romane Church, by reason of the Noua­tians) before the Priest that was chosen for the purpose to heare the confession of the repentant sinners in the behalfe of the whole Church, that so they might be the lesse ashamed. But this was ta­ken away againe by Nectarius bishoppe of the Church of Constā ­tinople in the time of Theodosius the great, by reason of a Deacon, who vnder colour thereof, had defloured a matron. Socrates Ec­clesiasticall Historie, l. 5. Cha. 19. whose sētence his successor Chry­sostome did approue and follow.

What was Satisfaction?

Not the vndergoing of punishment, or the compensation of sins, to deserue pardon for them at Gods hands; for with God there is free remission of sins for Christs sake Isa. 43.25 act. 10.43., not only as touch­ing the fault, but likewise also, as concerning the punishment. Ier. 31.34. The Lord will remember your iniquities no more. Also, He wil put them away like a cloud, hee will drowne your sinnes in the bottome of the sea. Isa. 44.22. He wil not impute thē. Ps. 32.2. The chastisment of our peace was vpon him. Esa. 53.5. He vvill remember our iniquities no more. Ier. 31.34. Therfore he will not cal thē to account to punish thē. And Paule writeth 1. Tim. 26. that Christ hath giuen himselfe a ransome for vs, And what recompence or compensation the Lord receiueth of vs; the Prophet Osee teacheth where he saith chap. 14 verse 3. Thou shalt take away all iniquitie O Lord, and vve will render the Calues of our lips. or the sacrifice of praise, i. great thanks which in times past were figured by sacrifices, or the fruite of the lips of those that confesse the name of God as the Apostle interpreteth it. Heb. 13.15.

But it was the publick testification whereby those that were excommunicated, for the denying of the faith in perse­cution, or for committing of some grieuous crimes, as whoredome or such like, when they desired to bee receiued into the fellowshippe of the saints, were first by the Pastor, or the Presbiterie chastised by rebuke, or by words 2. Cor. 2.6, for the example of others; after that there were enioyned vnto them certaine fasts, [Page 324] and other things, as adiuncts of their repentance, by which they might prooue themselues to be wearie of their former life, & then they remained apart in the Church, they heard the Sermons, & thereupon were called hearers; afterwards, a certaine time being accomplished, they came and were present at the praiers, and ther­upon were called Praiers, but when they came to the administra­tion of the Sacraments, they went their way.

At last, they did truely and with teares humbly intreat par­don of the Church which they had offended. And so they were said to haue satisfied not God for their sinnes, but the Church for their offence giuen, that is to say, they were accounted to haue done so much, as to the Church against which they had offended, did seeme sufficient. And in the end by the laying on of the hands of the Bishop, as the signe of their absolution, they were admitted to the Communion of the Lords Supper. Cyprian. lib. Epist. 3. E­pistle 14. Which publick chastisments of the penitent offenders, the antient writers call [...] corrections, the Latins called them Satisfactions. And surely such discipline were verie profitable at this day, whereby the sinner, who had polluted himselfe with any grieuous offence, should not be receiued into the fellowship of the faithfull, vnlesse he had first satisfied the Church, so that it were done without superstitious rigour, ostentations, hypocri­sie, and opinion of merit.

There was also a politick satisfaction, wherby that which had bin taken away, was restored, and the neighbor was satisfied, who had bin hurt by the offendor: of which S. Augustine saith. Non re­mittitur peccatum nisi restituatur ablatum. The offence is not remitted vnlesse that was taken away, be restored. Yea euen that place. Mat. 3.8. Bring forth fruit worthy of repētance. Chrisostom & Ierom in the Comentaries do expound it of Satisfaction.

Is not Nebucadnezer in Daniel. 4.24. commanded to redeeme his sins by righteousnesse, and by mercie toward the poore?

Yes indeed, he is so cōmanded, but that Redeeming is referred ra­ther vnto men then God, and the cause of pardon is not there de­scribed (for there was neuer any other redemption then the bloud of Christ Ephe. 1.7. Colos. 1.14.) but rather the maner of Nebucandezers conuersion is there set forth. So charitie couers a multitude of sins Pro. 16.6 not with God but with men only.

Are not the sufferings of the godly, satisfactions and recompences for sinne?

No, for they are not suffered without sinne, and the obedience of Christ is the onely satisfaction for sinne Heb. 9 12.26.10.11.12. Neither indeede, are they punishments, but fatherly chasticements, or tryals, and ad­monitions, rather respecting the time to come, then the time past, to the end that hereafter sinne might not raigne in their bodie, & that they might not perish with the world, that knoweth not how to repent. 1. Cor. 11.32. When we are iudged, we are chastened of the Lord, that vve might not be condemned with the vvorld.

What is the end of Repentance?

That sinners might acknowledge themselues & all they haue to be condemned before the Lord, to the end they might endeauour the mortification of the flesh, and might labour by all meanes, to leade a new life in the spirit, that they might glorifie God by their newe life, and so might holde on the way vnto Gods king­dome.

VVhat are the fruites or effects of repentance?

Some are inward, perpetuall, and necessarie; some outward: the inward are the duties of pietie toward God, charitie toward our neighbour, and throughout our whole life, holinesse and puritie, but proceeding from the inward affection of the heart.

The outward fruites are certain exercises of the body, which we vse priuately to humble our selues, and to tame our flesh; 2. Cor. 7.11 pub­lickly for the testifying of our repentance, as to lie in heauinesse, mourning and weeping, to barre our selues from all delights, and to betake our selues vnto fasting; so that in these things we be not too rigorous, neither make these exercises the principall part of our repentance. And therefore Ioel. 2.13. saith, Rent your hearts and not your garments. And Iames. 4.8. Clense your hands yee sinners, and purge your hearts yee vvauering minded.

What is the vse of repentance?

Euen this, that as by diligent reading ouer a writing, wee cor­rect the faults thereof, so by repentance wee should amend the errors of our liues.

VVhat things are contrarie to repentance?

The errour of the Nouatians, and Catharists or Puritans iustly so called, who denie repentance, and comming againe to the [Page 326] Communion of the Church to those that did fall from the faith in time of persecution, or after baptisme did fall into open wic­kednesse. Contrarie to that Ierem. 3.1. Thou hast plaid the harlot with manie louers, yet turne againe to mee saith the Lord, and I will receiue thee; and contrarie to the example of Peter, who after his denyall, was receiued into fauour and to the execution of his A­postleshippe Ioh [...] 21.15 16.17; and contrarie to the example of the incestuous man at Corinth, who when hee repented, was receiued of Paule 2. Cor. 2.7; and contrarie to the speach of Christ, who will haue vs to forgiue our brethren till seuentie times seauen times, that is, how often soeuer hee shall repent. Mat. 18.22. And to the speach of Chry­sostome, He that repenteth a thousand times receiue him. And to the action of Christ, who leauing ninetie nine sheep that were whole, sought out that which was gone astray & was tired, and when shee was found, caried her home vpon his shoulders. Mat. 18.12. 2. That foolish iangling of th [...] P [...]pists, who teach. First, that Re­pentance is a worke of free will, or of mans power, whereas an ill tree cannot bring forth good fruite. Mat. 7.18. 2. That Repen­tance is a Sacrament, and that the action of the man repenting, is the matter of this Sacrament, whereas indeede, Baptisme is the Sa­crament of Repentance Mark. 1.4 Luk, 3, 3 Acts. 2, 38. And they adde moreouer that it is after shipwrack a second board, to swimme out, wherby the sinners af­ter baptisme receiued, doe come againe into fauour with God. 3. (Which is their greatest lie of all) they apply the ceremonies of the publick or Ecclesiasticall and disciplinarie Repentance, which is made before the Church, namely Contrition, Confession, and Sa­tisfaction, vnto the generall doctrine of repentance, which is made before God, and they alledge them to bee parts thereof. 4. That contrition of the heart is a sorrow voluntarily taken vpon them for sinnes, which doth deserue the mercie of God. 5. That auricu­lar confession of the mouth, that is to say, an exact reckoning vp of al our sinnes, laying open also the circumstances of euery one of them in the eares of our owne parish Priest is commaunded by the lawe of God, to be performed of all men vpon paine of ex­communication, and is necessarie for the obtaining of remission of sinnes, and that the neglect thereof is deadly. But of all other that confession that is made in the time of Lent is most of al plea­sing, and acceptable vnto God; Contrarie to the expresse doctrine [Page 327] of Paul. Ro. 14.5.6. Col. 2.16. Gal. 4.10.11. Sixtly, that it is not e­nough for him that repenteth to abstaine frrm the euill course of his life past, and to change his manners for the better, vnlesse hee doe satisfie God for the things he hath done, and this they call specially Penance; whereupon is that vulgar Phrase, to doe Pe­nance. Now this satisfaction for sinnes, and for the punishment of sinnes, at least for the paines of Purgatorie, they say is made vnto God, either by workes, of Supererogation, that are more then duetie, that is to say, such as are not cōmaunded in the word of God, as by building of Churches, by a certaine nūber of praiers, by pilgrimages to this or that Sepulcre, tapers, hoodes, sleeping vpon the ground, almes deedes, buying of Masses, pardons and such like; or else by punishments enioyned by the Priests, or by the sufferings which godly men suffer; all which are meerly con­trarie to the free satisfaction of Christ, who by the power of his death and obedience hath taken away the guilt and punishment due to our sinnes Isa. 44, 4.5. 1. Iohn, 1,.

3. The endeauour of hypocrites, who doe indeede, goe about an outward repentance, after an externall maner: but in the mean time doe not dissolue the internall bandes of wickednesse within.

Lastly, the error of the Anabaptists, and Perfectists, who dreame they haue attained a perfect degree of regeneration; con­trarie to that perpetuall combat of the flesh and the spirit, which the Saints doe feele in this life. Gal. 5.17.

The one and thirtieth common place. Of the iustification of Man before God.

Ʋ Ʋhat is the meaning of this word, Iustifying?

IN the originall of the Latine, it signifieth indeede to make iust, that is to say, to re­newe and change the heart which is pro­per onely to God; as also this word San­ctifying, is of a profane man to make him holy. In which signification, the Apostle may seeme to haue vsed it. 1. Cor. 6.11. And such vvere some of you, but novv, yee are vvashed, now yee are sanctified, now yee are iustified in the name of the Lord Iesus, and by the spirit of our God, that is to say, of vncleane, yee are made cleane, of profane ye are made holy, of vniust yee are made iust, by the holy Ghost, for Christs sake, in whome yee beleeve. Which signification, some of the Fathers haue followed, and especially Augustine (obseruing rather the composition of the latine word, then the phrase of the holy Ghost) so that to be iustified, is with them▪ nothing els, but of vniust to be made iust by the grace of God for Christs sake, as Augustine in his 105. Epistle to Sixtus, and in many other places (who notwithstanding, vseth Remission of Sinnes, for that which wee call with Saint Paule, Iustication) taketh iustification for rege­neration or sanctification, wherby the Iusticiarie Schoolemen haue taken occasion for their error. And yet the s [...]me Augustine is of the same opinion with vs, whilest he vseth Remission of sinnes, for that which wee with Paule, call iustification, euen as Dauid also saith, Paul expounding him, That the man is blessed to whom God imputeth righteousnes without works, saying, Blessed are they whose iniquities are forgiuen, Psalme. 32.2. Roman. 4.7

For The righteousnesse of the Saints saith Augustine, in this world doth more consist in remission of sinnes then in perfection of vertue. Where that particle more is to be taken exclusiuely for rather, as in that speach. Act. 5.29. VVe ought more to obey God then men. i. rather. And Iohn. 12. They loued the praise of men more then the praise of God, that is, rather.

2 It is vsed in the Scripture for a word of lawe, and signifieth to impute Iustice, by imputation, to accompt a man righteous, to repute a man to be iust, to absolue and acquite a man from the crimes obiected against him, to discharge a man, or by sentence to pronounce him iust, to make & acknowledge a man to be iust, which signification the Hebrew word [...] Hitsdicke, agreeth with, and is euerie where in the Scripture opposed to the word of condemning, as also the Greek word [...], is taken in this sig­nification in the vse of law, which Suidas expoundeth [...] that is to say, to accompt iust. As Prouerb. 17.15. He that iustifieth the wicked, or condemneth the iust, they both are an abhomination vn­to the Lord. In which place this word Iustifie, doth not signifie to infuse iustice, for to doe so is no abhomination. And Mat. 12.31. By thy words thou shalt be iustified, and by thy words thou shalt be condemned, So Luke. 7.29. The publicans did iustifie God, that is, they did acknowledge and confesse him to be iust. And Luke 16.15. you iustifie your selues before men, that is you will be accompted iust. In this sence, they are pronounced iust before men (by the later) which do iustlie, as Iames. 2.12. Abraham is said to be iustified, that is, to be pronoūced iust before men by the effects.

3 It signifieth, to prouoke and stirre vp others vnto righteous­nesse, by teaching and instructing them, as Dan. 12.3. They that iustifie others, that is, doe instruct them vnto righteousnesse, or by their teaching and instruction doe make them iust, shall be as the stars in the firmament. And Apoc. 22.11 Hee that is iust, let him be more iust, that is, let him profit in well doing.

In which signification did Paule vse this word in the doctrine of the Iustification of a man before God?

Not in the first sence, nor in the third, but in the second, which is plainely appertaining to law. For by being iustified, the Apostle meaneth that a man is accompted iust, being, by the sentence of the heauenly Iudge, acquited from condemnation and guiltines. [Page 330] Which appeareth by the opposition of Iustification and Condem­nation, which Paule setteth downe, Rom. 8.33. Ʋ Ʋho shall lay any thing to the charge of Gods children? It is God that iustifieth, who shall condemne? Iustification therefore according to the meaning of Saint Paule, is a certaine pronouncing of sentence, and, as I may so say, indeed rather a pronouncing iust then a making iust.

How many waies is a man said by Saint Paule to be iustified?

Onely two waies Rom. 10.3 4.5, eyther by his owne righteousnesse, that is to say, by works, or by the law as Rom. 2.13. The doers of the law (if there be anie, must bee vnderstood) shall be iustified, which is called Legall iustice, or the righteousnes of the law. Or else by faith, or by the righteousnesse of another, namely Christ, that is to say, by faith, Rom. 5.19. VVe are iustified by faith, which is called Euangelicall iustice, or the righteousnesse of the Gos­pell.

Ʋ Ʋhat doth this signifie to be iustified by workes?

Not as some thinke to get a habit of righteousnesse by iust works, or to be made iust by workes, but to be iudged and pro­nounced iust by reason of obedience yeelded vnto the lawe. Or he is said to be iustifyed, in whose life there is found that puritie and holinesse which deserueth the testimonie of righteousnesse before the throne of God, after which sort Paule teacheth that no mor­tall man is iustified, Rom. 3.20. By the workes of the law no flesh is iu­stified, that is to say, By the act whereby the law is performed, or by the performance of the law no flesh shall be iustified. Which sentence though in Greeke and Latine it be particuler, yet in Hebrew it is vniuersall, because the negatiue particle doth not agree with the Note or vniuersall signe none but with the verbe.

VVhat doth this signifie, to be iustifyed by faith?

To be iustified by faith, is to be acquited from sinne for Christs sake, apprehended by faith: Or he is said to be iustified by faith, who being excluded in regard of his owne righteousnesse, that is the righteousnesse of works, doth by faith apprehend ano­ther righteousnesse, that is the righteousnesse of Christ, where­withall being cloathed, he doth appeare before God not as a sin­ner, but as a iust and righteous man Gal. 3.27 Ephes. 5.17 Apoc. 7.14.

What is iustification?

It is not the giuing of the holy Ghost, regeneration, or the infusion of a new qualitie, or the preaching of Iustice, or if wee shall speake Philosophically not [...] mutation, or a motion toward the attayning of righteousnesse: but it is the sentence of the heauenly Iudge, whereby he doth in respect of the merit of Christ, of his owne meere grace and fauour, not impute vnto the sinner his sinne vnto death, but impu­teth the righteousnesse of Christ offered in the Gospell to his owne glorie, and life eternall. Or, it is a free discharge from sinne and death, both at once, and an imputation of righteous­nesse vnto life eternall, and to the glorie of God, and that for Christs sake, and his righteousnes, with both which being clothed wee appeare before the tribunall seat of God holy and vnblame­able.

What be the parts of Iustification?

Two: The former part is Remisson or Absolution, and that twofold, first from sinne, secondly, from death. For first God from his tribunall seate pronounceth vs free from sinne, for although sinne be in vs in deed, yet because all that sinne; how much soeuer it be, is couered with the righteousnesse of Christ, and therefore is not set before the eyes of God the Iudge, God doth pronounce vs to be so freed from the same, as if there were none at all in vs. And then secondly after he hath acquitted vs from the cause of death, namely sin, he doth also acquite vs from the punishment, and death it selfe which is the wages of sinne. Rom. 6.23.

The later part of Iustification is Imputation, whereby the heauenly Iudge doth iudge vs to be iust by the merite of ano­ther: and doth adiudge vs vnto life eternall for th merit of ano­ther: And this later is a kinde of effect of the former, for hee that is iudged iust, it must of necessitie follow that he be adiudged vnto life: The Prophet Dauid 9.24. Seuentie weeks are determined vpon thy people, and vpon thine holy Citie, to finish the wickednesse to seale vp the sinnes, to reconcile the ini­quitie, and to bring in euerlasting righteousnesse. And Paule, Romanes. 3.4.5. By the first parte our debt is taken away, and by the later our want is prouided for.

Also Remission healeth the guilt of sin, the imputation of the righ­ousnesse of Christ healeth the corruption and euill it selfe, wherewithall the nature of mankinde laboureth, and is laden.

Ʋ Ʋhat is the efficient cause of Iustification?

Not man, eyther from himselfe or from any other conferring any thing, for that in the act of iustification, man doth only behaue himselfe as a subiect and sufferer, but God is the efficient cause, who accompteth the obedience of Christ as if it were receiued from vs. For that saying of the Lord standeth firme. Esa, 43.25. I euen I am he that take away thy iniquities for mine owne sake, & I wil remember thy sinnes no more. Which principle of Diuinitie the Iewish Scribes did also acknowledge as true, Marke. 2.7. VVho can forgiue sinnes but God alone? and Rom. 4.5. But beleeueth in God that iustifieth the vngodly, that is to say, him, that in himselfe is wicked, he accompteth righteous in Christ. And Rom. 8, 33. God is he that iustifieth, who is it that condemneth? And hereupon it is that it is called the righteousnesse of God. Rom. 1.17. & 3.21.22. Not that essentiall iustice of God, whereby he is iust in himselfe, ney­ther yet that communicatiue iustich which he doth communicate to his elect by the holy spirit, but it is so called of the efficient cause namely, because God doth freely impute or accompt the same vnto vs: and partly also from the obiect, because it alone is able to beare the rigour of Gods iudgement, and to stand before his tri­bunall seat, and therefore it is called euerlasting. Dan. 9.24. be­cause it was decreed by him from euerlasting.

VVhat is the cause of iustification working together with God.

Christ, who by his merit and obedience hath purchased. Iu­stification for vs. Rom. 5, 9. VVe are iustified by his bloud: and 2. Cor. 5.18. VVe are reconciled by Christ.

VVhat is the precedent cause?

Not the foreseeing of good works to come, or of faith, nor the estimation of works present, but onely the grace of God, not that which is freely giuen or infused, whither it be faith, or whether it be charitie, but grace freely giuing, that is to say, the good will of God, or the good pleasure of God Ephes. 1, 9, and his loue toward vs men Tit. 3.4,: And therefore Rom. 3.24. they are iustifyed freely, [Page 333] that is to say excluding all workrs, not onely works going be-before faith: but also those that follow faith, or of Gods free gift and meere liberalitie: By his grace, by the redemption made by Iesus Christ: and Rom. 4.16. Therefore the inheritance is by faith, that it might be by grace, that it might be sure. And Rom. 11.6. If it be by grace, then it is no more by workes, or else grace were no grace. And Ephes. 2.8. By grace ye are saued through faith, and that not of your selues it is the gift of God. And therefore our Iustifica­tion is altogether free even as are also those things that go before it, our Election, and Ʋocation, and that that followeth it, namely, sanctification. For euen Christ himselfe also with his satisfaction is the free gift of God, and it is of Gods grace and fauour that he will iustifie vs for anothers sake, and for the righteousnes of ano­ther, and so faith it selfe, and likewise that by the comming be­tweene of faith, we are iustified it is the gift God. Finally, that remission of sins is free, Christ teacheth vs both in many other places and also Luke. 7.41. by way of parable, where he setteth downe the representation of the creditor, and the debtor.

Ʋ Ʋhat is the meritorious or materiall cause of our iustifica­cation, that is to say, for the which wee are iustified?

Not faith, nor charitie, nor works, nor our merits, nor the me­rits of the Saints, nor sufferings nor Sacraments, but Christ with his righteousnesse, and that not only principally, and euerie mans owne works or merits lesse principally, but Christ alone altoge­ther, and that as farre as he is apprehended by faith. Rom. 3.24. VVe are iustified freely by the redemption, that is in Iesus Christ, And 1. Pet. 1.18. knowing that you are not redeemed with corruptible things, as siluer & gold from your vaine conuersation receiued by the tradition of the fathers, (namely of those of whom it is spoken. Ezech. 20.18. Ʋ Ʋalke ye not in the ordinances of your fathers, neither obserue their manners) but with the pretious bloud of Christ, as of a Lambe vndefiled and without spot.

What doe you vnderstand by the name of Christs righteousnesse.

Not that essentiall righteousnesse of the verie diuinitie of Christ distributed amonge men, or Christ himselfe as he is God stirring vs vp to doe that which is righteous, as Osian­der [Page 334] conceiued, for this is to play the Manichee, that is to say, to faine a diffusion of Gods substance through all manner of things; and to confound God himselfe with his effects, that he worketh in vs.

Neyther doe wee vnderstand by Christs righteousnesse that inchoated righteousnesse which is onely begunne in this world, which Christ worketh in the regenerate by his spirit, for that were to confound Iustification and Sanctification together. But wee vnderstand both that most high and perfect puritie, and integritie or Sanctification, wherewithall Christ was endued in his humanitie from the verie moment of his conception by the ho­ly Ghost, which they call Habituall or Originall righteousnesse, and Paule calleth it, The law of the spirit of life in Christ, which is opposed to our original vnrighteousnes, or to our naturall cor­ruption Rom. 8.1.2, and is imputed vnto vs, as also his actuall obedience, proceeding from that habituall righteousnesse, whereby he did in the verie act most perfectly obey the law of God which is opposed to our disobedience. As by one mans disobedience many were made sinners, so by one mans obedience many shall be made righte­ous. Rom. 5.19.

How many kindes are there of Christs obedience?

It is of two sorts. Actiue and Passiue. The Actiue obe­dience of Christ is his perfect fulfilling of the lawe which Christ did so fully and perfectly performe, as that louing God with all his heart, and his neighbour more then himselfe, hee did satisfie euen the vttermost title of the law, of which, Math. 3.15. It becommeth vs to fulfill all righteousnesse. And, Math. 5.17. I came not to destroy the Lawe, but to fulfill it. Iohn. 8.29. I do alwaies those things that please the Father. And, Phil. 2.8. He submitted himselfe being made obedient euen to the death of the crosse,

The Passiue obedience of Christ is his oblation or passion, for, seeing the reward of our sinnes is euerlasting death, Christ alone who was only able to vnloose the bond of so many debts, did indeede suffer death fo vs, and by his death did breake the bonds of eternall death, and so hauing paide the ransome, did set men, that were the debtors, at libertie with God their crea­tor. [Page 335] By reason here of he is called, The price Gal, 1, 4 Coll. 1, 14 1 Tim, 2, 6 1 Pet, 1, 18 of our Redemption a Sauiour, a Reconciler, and a Propitiation for our sinnes, in whom, and by whom, wee recouer all that wee had lost in Adam,

Tell me whether beside this Passiue righteousnesse, the Actiue obe­dience of Christ also, whereby he did fulfill the law, be im­puted vnto vs by God for righteousnes, that is to say, whether are we iustified for the obedience that he performed vnto the law? Or whether is our sal­uation only to be ascribed to the death and passion of Christ, or else to his actiue life, and to his inherent holi­nesse also?

Yes indeed. 1 Because the actuall disobedience of Adam had made vs sinners: And therefore by the contrarie the Ac­tuall obedience of Christ hath made vs righteous, Rom. 5.19. And verse 10. If when we were enemies, we were reconciled by the death of the sonne, much more being reconciled shall we be saued by his life.

2 Because we did not onely stand in need of a satisfaction for sinne for the taking away of death, but also of the gift of righte­ousnes to obtaine eternall life, according to the precept and de­maund of the law, This doe and thou shalt liue. And therefore Christ is not onely called the price of our redemption, but the end also, and perfection of the law to saluation, to euerie one that belee­ueth. Rom. 10.4. And heereupon saith Ambrose: Hee that beleeueth in Christ hath the perfection of the law.

3 Because Christ did not onely offer himselfe to death for vs, but did also sanctifie himselfe for vs, that we also might be sanctified through the truth. Iohn. 17.19. And he is said, To be made vnto vs of God, wisedome, righteousnesse, sanctification, and re­demption. 1. Cor. 1.30.

4 Because the Passiue obedience of Christ was not meerely & purely passiue, but his Actiue obedience did chalenge vnto it selfe the preheminēce in the same. Ps. 40.7.8. In the volume of the booke it is written of mee that I should doe thy will O my God, and I said [Page 336] loe I come. And, He was therfore offered because he would. Esai. 53.7 And as our priest he did offer himself an oblation for sinne; and by his once offering hath he consecrated for euer them that are sancti­fied. Heb. 10.7.14. the holinesse of Christ his sacrifice being im­puted vnto them as the Apostle declareth verse. 10 By the which will wee are sanctifyed by the offering of the bodie of Iesus Christ once made.

5 Because whole Christ was geuen vnto vs with his benefits; otherwise if his passiue obedience onely had beene imputed vnto vs, it would followe that onely halfe Christ was geuen vs, namely a suffering Christ and not he that did those thinges that were pleasing to his father, a Christ that only taketh away sinnes and death, and not a Christ Isa. 9.6 that bringeth righteousnesse. But he is said to be borne and geuen not for himselfe but for vs, that he might bestow his whole selfe vpon vs, and might doe those thinges that were to be done for vs and might also suffer what was to be suffered for vs.

Why then is Christ said to be sett forth of god a reconciliation through faith in his bloud. Rom. 3.25. and we said to be iustified by the bloud of Christ? Rom. 5.9. and by it to be clensed from all sinne? 1. Iohn. 1, 7.

Because in these kinde of speaches by a Synedoche and [...] the chiefe parte is vsed for the whole in regarde of the most neare affinitie of the passion, and the actiue righteousnesse of Christ, which also appeareth by that that is sett downe Rom. 4.25. Iustification is ascribed to the resurrection (which is a matter actiue) bicause Christ by his resurrection did geue testimonie that he had by his death fullie satisfied for all our sinnes, for in­deed our sinnes had not bene purged by his death if death had the vpper hand in the combat.

How are wee said to be Iustified freely if wee be Iusti­fied for the merit of Christ?

Because the decree of God the father for our redemption is free and we pay nothing againe to God of our owne. And therefore by that particle Freely our merits are excluded, but not Christes, and therefore wee are saide to be redeemed [Page 337] by Christ with a great price 1. Cor, 6 20, 1. Pet. 1, 19, so that we may may well say wee are iustified by merits and by works, because we are iustified by Christs merits, and by his works.

What is the subiect of Iustification?

Christ himselfe is [...] the receiuing subiect, or the matter in which is contained that righteousnes for the which we are iustified, which dwelleth and abideth in him as in the subiect, and doth neuer goe out of that subiect, and threfore we are said to be made Righteousnes in him 2. Cor. 5.20▪, and Paule saith, That he did find righteousnes in him, Phil. 3.9. But of iustification, that is, of that sentence whereby God pronounceth vs iust, we our selues are the matter and subiect, first indeed not prepared or bringing any merits, but sinners and wicked. Rom. 4.5. He that iustifieth the wicked. Afterwards beleeuing, Rom. 3.22. The righteousnes of God is made manifest in, and vpon all that beleeue.

Seeing God forbiddeth to iustifie the vngodly, Pro. 17.15. Is he said to doe that vvell which himselfe forbiddeth?

Yes verie well, because he is aboue all Law, and not ac­comptable, wherefore it is lawfull for him by iustifying the vn­godly to declare his owne iustice, seeing his will is the rule of iustice.

2 Paule calleth him wicked, in respect of nature, who in respect of grace accepting him, is the elect childe of God.

3 In iustification wickednesse is taken away, and faith suc­ceedeth, euen as the blinde man is enlightened, who hauing his bindnesse remooued, receiueth his sight.

Besides Paule calleth him vvicked, not in that he doth actu­ally perseuere in wickednesse, Dan, 9.7 psal. 32.6 but because he bringeth no merits of his owne, neyther respecteth his owne qualities, or actions, or vertues, but him whom his former life maketh guiltie of wic­kednesse, and yet lamenteth his owne iniquitie, and flyeth to the throne of grace, and desireth to be pardoned, as Daniel doth saying, To thee onely btlongeth righteous [...]csse, but to vs confusion of face. And Dauid, for remission of sinnes, (and therefore also of wickednesse) euerie one that is Godly shall make prayer vnto thee.

Doth the iustification of those that doe alreadie beleue, and are regenerate differ nothing from the iustification of those that are not yet regenerate.

It doth something differ, if ye consider the subiects, because in those that are vnregenerate, God findeth nothing but a horrible sinke of euils and mischiefes; but in the regenerate God embraceth and entertaineth his owne gifts withall, but yet hee iustifyeth them both after one, and the selfe same manner.

Who are they that are iustified?

Onely those that were elected before the foundation of the world. Rom. 8.30. Ʋ Ʋhom he did predestinate them also hee called, and vvhom he called them also hee iustified: And verse 3.3. VVho shall lay any thing to the charge of Gods elect?

Are all iustified after one and the same manner?

Yes indeed, all after one sort: and therefore Paule Rom. 4.3.9.10. When he had reasoned from the example of Abraham the father of the faithfull, hee addeth: Verse 23. Neyther is this vvritten onely for him, that it vvas imputed vnto him, but euen also for vs to vvhom it shall bee imputed, namely, to them that beleeue in him, vvhich raised the Lord Iesus from the dead.

VVhat is the forme of Iustification?

Not [...] mutation, or any motion of alteration, whereby righteousnesse is attayned, by the shunning of euill, and ende­uouring to doe good, for this is proper to sanctification. Ney­ther is it charitie, nor good workes, nor our fulfilling of the law; to conclude, it is not a qualitie infused or inherent, no nor faith it selfe, but the remission of sinnes purchased by the bloud of Christ, and the imputation of the obedience, and most perfect righteousnesse of Christ, and the acquiring of vs, whereby it commeth to passe that the beleeuers are accompted righteous before GOD at his tribunall seate, and doe obtayne [...]he in­terest of eternall life: Or, the forme of iustification is, the righteousnesse of Christ imputed, so farre foorth as it is im­puted of God. VVhich the Apostle confirmeth: Rom. 4.6. [Page 339] saying; Dauid declareth the man to be blessed to whome God impu­teth righteousnesse without workes; whereby the forme of iustifi­cation is sett downe to be, not inherent righteousnesse but righteousnesse imputed so farre forth as it is imputed. Psal. 32.1. Blessed are they whose iniquities are forgeuen and whose sinnes are couered. Blessed is the man to whome the Lord imputeth not sinne. Gen, 15.6. Abraham beleeued God and it was reputed vnto him for righteousnesse. Rom. 5.19. By one mans obedience many are made righteous. And 2. Cor. 5.21. Him that knew noe sinne God made sinne for vs, not in himselfe but by imputing vnto him the guilt of all our sinnes that wee might be made the righteousnesse of God, that is to say, Iust before God in him. And this is our righteous­nesse imputed, not that wee are the cause thereof in any sort, but because it is reckoned and imputed vnto vs of God.

What signifieth this word, Impute?

Not to giue, or to infuse, or to ingraft, but to esteeme and decree, to accompt, to determine, to nomber to acknowledge, to allowe and receiue in accompt; for so in Gen. 15.6, Abraham beleeued, and according to the Hebrew phrase, it was esteemed or decreed vnto him, whoe before was guilty, for righteousnesse. For so is the word [...] chashab vsually taken, that is to say to impute as Gen. 50.20. you thought vpon euill, but God disposed or imputed it vnto good. And 2. Sam. 19.19. Lord impute not this sinne vnto m [...], that is to say doe not thinke of it or dispose of me to be punish­ed. So Rom. 5.13. Sinne is not imputed while there is no law, So Rom. 8.36. Wee are accompted as sheepe for the slaughter. And Rom. 9.8 The children of the promise are compted for the seede. And, Mark. 15.28. He vvas numbred among the vvicked. 2. Tim 4.16. all men forsooke me, I pray God it be not laid to their charge or imputed vn­to them. Philem. verse. 18. If he hath hurt thee or oweth thee ought, that put on my accomptes, or impute it to me.

Hovv many kindes of Imputation are there?

Two; one Reall, when that is really and indeed geuen or ac­compted, which is admitted vpon the reckoning: as when the debtor, which is to pay money, doth indeede pay the money [Page 340] vnto the Creditor, and the same being allowed vpon the rec­koning of receipts, the debtor is really acquited and dis­charged.

There is also another imputation, [...], or of free gift, when that which was owing by the debtor, who is notable to pay, is not really paid, but is accompted as if it were paid, so that the debtor is no more called vpon by the Creditor, but is acquited by his acceptance, of which sort is that of the vniust Steward. Luke. 16.6. who in the writing, that is, in the instru­ment of the obligation, in the place of a hundreth would haue fifty to be written downe, and by that meanes dischargeth his maisters debtors from a part of payment of the due summe, which in deed and truth they had not paid.

Seeing we doe owe vnto God the punishment of our sinnes, and are guiltie of euerlasting death, by which imputation are we discharged, by that that is reall, or by that that is free?

By that that is free, for seeing we are not able to pay the vt­most farthing, to discharge our soules, it is certaine that we can indeed giue nothing vnto the Lord our God, but seeing his iustice must needs be satisfied, a surety came betweene vs, who for our cause paid the debr, and his payment was accompted as if we had paid it: that suretie is Christ, the merit of whose obedience and passion is no otherwise imputed vnto the beleeuers, then if it were inherent in themselues.

This is proued. I Because Christ hath giuen his life for the ran­some of many: Math. 20.28. Besides, 2. Cor. 5.21. Him that knew no sinne God made sinne for vs, that we might be made the righ­teousnes of God in him, for in regard he tooke vpon him our per­son, he was made in our names as it were guiltie, and was iudg­ged and accompted as a sinner, not for his owne faultes, but for ours, so we are righteous in him, not for our owne righ­teousnesse, but for his. And therefore saith Augustine▪ Hee sinne, and wee righteousnesse, and not ours, but the righteousnesse of God, and not in vs, but in him: euen as he sinne, not his ovvne, but ours, nor in himselfe, but in vs; so therefore are vve the righteousnesse of GOD in him, as hee is sinne in vs, [Page 341] namely by imputation. And Rom. 5.19. As by the disobedience of one man (Adam) many are made sinners, so by the obedience of one (Christ) many shall be made righteous. To this purpose is that excellent saying of Saint Augustine: He made our sinnes, his sinnes, that he might make his righteousnes our rigteousnes. For we being cloathed therewithall doe no otherwise come before the presence of God, and obtaine the right of Eternall life; then Iacob in old time being cloathed with the precious garments of his eldest bro­ther Esau, comming vnto his father Isaacke, August. in Enchirid. Cap. 41 & being taken in the place of Esau, did obtaine the blessing Ge [...] ▪ 27.12

Will not iustification by this meanes fall out to be a kinde of imaginarie matter, or a fiction of law?

God forbid, for imputation is not an idle conceipt, but an effectuall relation, referting or applying of the foundation to the end, that is to say, the effectuall consideration of God, disposing the righteousnesse and satisfaction of Christ to the beleeuer. More ouer as they speake in schooles, although Relation be a thing least in being, yet it is greatest in efficacie. As therefore damnation, though it be a relation yet, it is not altogether no­thing, or a fiction of law, or an idle conceit, but signifieth an effe­ctuall ordaining to euerlasting paines, so the imputation of righ­teousnes, or Iustification, which is a diuine relation, is not a fic­tion of law, or an idle conceipt (as some speake verie irreligious­ly) but it is the effectuall decree of God, the good will and plea­sure of God, or such an ordination, whereby the man that is guil­tie, and with an earnest repentance beleeueth in Christ, is by God acquited from the guilt, and the righteousnes of Christ the sure­tie imputed vnto him.

But, is it not an absurd thing to say that we are iustified by another mans righteousnes, euen as to liue by ano­ther mans life, or to be white by another mans vvhitenes is a thing impossible?

No, for there is not the same reason, for another mans life is simply another mans, but the righteousnes of Christ is anothers inasmuch as it is without vs, and remaineth in another subiect, namely in Christ; but it is not anothers, as it is ordained to and for vs, euen as the payment of our debt is another mans payment, inasmuch as it is done by another subiect; it is ours inasmuch as [Page 342] it is imputed vnto vs: and the righteousnesse is also ours, inas­much as the verie subiect thereof, namely, Christ is ours, and therefore by faith spiritually he is made one with vs, not by an ac­tuall trrasfusion, or running of the bodie and soule of Christ with­in vs, or by powring out, transfusion or essentiall or actuall con­iunction of any qualitie inherent in Christ, but by the communi­cation which we haue by the bond of the holy Ghost with him which is our head, Hom, 3, par, qu, 48, tr [...] 2, & qu 49 art. 1▪ and of whom we also are member, Ephe. 5.30. Heereupon Aquinas saith verie well, The head and the members are as it were one mysticall person and therefore the satisfaction of Christ belongeth to all the faithful as to his members. So thē that righ­teousnes is indeede the righteousnesse of another in regard of the place of abode wherein it is, but it is ours by applica­tion.

Furthermore, Iustification is not referred to a qualitie, but to the relation which consisteth in a flowing out and respect, rather then in the place of abode. And besides, it is now so imputed vnto vs, as hereafter liuing with Christ in heauen, wee shall really be clothed with the righteousnes of Christ, and shall liue by that life of Christ which is now onely begunne in vs, and shall be perfected hereafter.

How doth the righteousnesse of the law, and the righteous­nesse of the Gospell differ?

Not in matter or forme, but in the efficient, the subiect and the end. Not in matter, because both of them are obedience per­formed vnto God. Not in forme, because the rule of both is the law of God: for God acknowledgeth no other righteousnesse, but that that agreeth with this law. And therfore Rom. 3.30. The law is established by faith: both because the righteousnes of Christ is the full performance of the law, as also because we are by faith clothed with the spirit of Christ, which working in vs, we doe begin to will and to doe things appertaining to God, and so by him the obedience of the law is begun in vs, and Rom. 8.3.4. God sent his sonne in the flesh, that the righteousnesse of the law. i. that verie thing which the law requireth, namely, the fulfilling of righ­teousnesse, and the perfect integritie of our abilitie (all which we doe freely attaine by Christ apprehended by faith) might be fulfil­led in vs, that is to say, indeed in himselfe, and as I may so say, by [Page 343] application, for by faith he and his righteousnesse are made ours, and Gal. 4.4. Christ was made vnder the law, that is subiect vnto the law (both by doing and suffering) that hee might redeeme those that were vnder the law. i. which were subiect vnto the lawe.

But they differ in the subiect and efficient, because the righte­ousnesse of the law is performed in and by that man, who by the same is accompted righteous, of which sort there is none but Christ himselfe. The righteousnesse of the Gospell is a perfect fullfilling of the lawe performed not in or by that man who is thereby accompted righteous, but by another namely Christ, which performance notwithstanding is accompted to come from the man himselfe. And therefore Rom▪ 10.5. &c. The righteous­nesse which is by the Lawe standeth thus; The man that doth these things shall liue in them. Leuit. 18.5. But the righteousnes that is of faith promiseth free saluation If thou shalt beleeue in thy heart and confesse with thy mouth the Lord Iesus, and that the Father hath raised him from the deade thou shalt bee saued.

They differ also in the end; for the end of the righteousnesse of the Gospell is the glory of the mercie and iustice of God; but the end of the righteousnesse of the Lawe is rather the glory of men, Rom. 3.26 27 & 4.12 Ephes. 1.6 because man should haue whereof to boast him­selfe

Ʋ Ʋhat thing is there agreeable vnto Iustification. or of the like nature with it?

Regeneration or the giuing of the holy Ghost, or Sanctifica­tion; Ʋiuification, Renouation, or the infusion of grace by little and little, decaying and altering our corrupt nature, ey­ther also inherent righteousnes which being communicated vnto vs by the holy Ghost, doth shew it selfe outwardly by workes, and whereby wee are iust not before God, but before men, and are by him acknowledged and accompted for iust, and it ap­peareth by the mortification of sinne, or the olde man, and reno­uation of the new. i. by the hatred of sinne, and loue of righte­ousnesse, and zeale of good works; and it is vsually called incho­ated or begunne obedience.

Whereof 1. Iohn. 3.7. He that doth righteousnes is righteous: and Apoc. 22.11. He that is righteous, let him be more righteous.

Can Regeneration be separated from Iustification?

No, but yet they may be distinguished, neyther are the two benefits of Iustification and Sanctification euer to be con­founded, as of Iustification he saith, Psalm. 32.2. Blessed is he to vvhom the Lord imputeth not sinne, and of renouation he addeth, And in vvhose spirit there is no guile. For as in orignall sinne which we haue from Adam there are two things, namely the guilt, and imputation of that sinne, and disobedience (as it is said, Rom. 5.12. In vvhom (namely in Adam) vve haue all sinned, and that which followed that, namely the priuation of righteousnesse. So if the opposition be true betweene Christ & Adam as contrarie cau­ses; and then betweene sinne and righteousnesse as contrarie ef­fectes (for after the like and selfe same manner righteousnesse is by Christ, as sinne was by Adam) it must needes be that we must haue both the imputed and the inherent righteousnesse. But in the former consisteth the true Iustification of vs before God, because that onely is perfect, and maketh a quiet conscience; Rom. 5.1 in the other consisteth our Innouation wherein we must of ne­cessity daily profit, but yet not rest vpon it before, God seeing it is but imperfect. Rom. 7.18

Doe Iustification and sanctification agree in nothing.

They agree. 1. in the efficient cause. For God is the authour of both through the merit of Iesus Christ. 2. in the instrumentall cause which is faith, the instrument of Iustification by receiuing it, the instrument of sanctification not by effecting it. 1. Tim. 1.5

3 In the scope and end; for they both tend to one end, Iusti­fication as the cause, sanctification as the waye, Ephes. 2.10, vve are created in Christ to good vvorkes, vvhich God hath prepared that vve should vvalke in them,

Is there any difference betweene Iustification, and the gi­uing of the holy Ghost?

Yes: euen as Luk. 15.20. the prodigall sonne is reconciled to his father onely of his meere mercie, wherewithall his Fatherly heart is inflamed, not for all the ornaments which are bestowed vpon the partie reconciled.

Which is the difference betweene Iustification and Renouation?

They differ in beeing,

1. In forme, for Iustification is the remission of sinnes, [...]. and im­putation of righteousnesse, or acceptation of the person to life eternall of Gods mercie, for the lambe of Gods sake, that taketh away the sinnes of the world. But Renouation is by the Holie Ghost, dwelling in the hearts of those that are iustified and kind­ling new motions agreeable vnto the will of God, and reducing them from impure qualities vnto pure qualities. So that the gi­uing of the holy Ghost, is not a part of iustification, but an ap­pendice or part of this so great benefit, & a sealing vp and testify­ing of iustification, receiued for the Mediators sake according to that Ephe. 1.13.14. In vvhome vvhilest yee beleeue, yee are sealed vvith the Holie spirite of promise, vvho is the pledge of our inheritance.

2. In subiect. For the subiect of righteousnesse is not in vs, but in Christ; but the subiect of sanctification is the minde, will, affec­tion, and all the outward members Rom. 6.19 Colloss. 3, 5.

3. In the Obiect. For iustification respecteth the perfect obe­dience of Christ; but our sanctification hath the Lawe for his obiect.

4. In the nearest efficient cause. Iustification hath not the cause in vs, because it dwelleth not in vs; Sanctification hath the will which is the beginning of all humane actions, for the beginning of action is deliberation, of deliberation, will and reason. And in respect of the persons efficient; for Tit. 3.5 Regeneration and Re­nouation are attributed vnto the Holy Ghost, as to the efficient. But iustification is wholy ascribed vnto Christ. In thy seede shall all nations be blessed. Gen. 22.18.

5. In effects. Iustification absolueth and acquiteth vs bee­fore Gods Iudgement Seate, Sanctification doth not so.

6. Iustification is an act vnseparable; but Regeneration is an act separable, because it is not perfected in an instant, but by a certaine order or successiuely and by degrees, according to the good pleasure of God, and it is here begunne, and shall be perfect­ted in the life to come. Moreouer Iustification is a matter of meere gift; but regeneration is a matter of our obedience.

7. Paule doth notably expresse the difference of him that is to bee iustified, and him that is to bee regenerate; for hee that is to be iustified, lamentably crieth out of his inherent righteousnesse [Page 346] Rom. 7.24. O wretched man that I am, who shall deliuer mee from the bodie of this death? But flying to imputed righteousnesse which is grounded only vpon mercie hee doth exceedingly reioyce, and with a ful confidence tryumpheth ouer life & death and al aduer­sities whatsoeuer. Rom. 8.33.34. &c.

What are the instruments or meanes of iustification?

The instrumentall cause, outwardly shewing and offering the benefit of iustification, is the voice of the Gospell; Rom. 1.16. The Gospell is the power of God to saluation to all that beleeue; that is to say, it is the instrument of God, truely powerfull and effectuall to saue: For the righteousnesse of God is thereby reuealed from faith to faith; Hereupon it is called the word of beleefe Act. 5.20.; the vvorde of saluation Act. 13.26; the word and ministerie of reconciliation 2. Cor. 5.19. The admini­string causes and witnesses of this blessing (but not the sellers thereof) are the ministers of the Gospell, according to that Iohn. 20.23. Whose sinnes yee remit they shall bee remitted, and whose sinnes yee retaine they shall bee retained. And 1. Tim. 4.16. Take heede vnto thy selfe, and vnto Doctrine, continue therein; for in doing this thou shalt both saue thy selfe, & those that heare thee, namely, because faith is by hearing, and hearing is by preaching.

The instrumentall cause inwardly is also twofold. 1. The instru­ment giuen by God, or the hand apprehending and receiuing the grace of Iustifycation offered, is sauing faith, infused into the be­leeuers by the Holy Ghost, Rom. 3.28. Therfore vvee conclude that a man is iustified by faith without the workes of the lawe. So euery where, By faith Gal. 2,6., Through faith Eph, 2.8., of faith Rom, 3, 28, (for these are all of one signifycation) but in no place are we said to be iustified or saued for faith. Rom. 10.8. This is the vvord of faith which we preach. And hereupon it is called righteousnesse of faith in regard it is appre­hended by faith, when the Gospell is beleeued.

2. The inward sealing cause is the holy ghost, who sealeth Iu­stification in our hearts, so as wee cannot doubt therof. Eph. 1.13. Wherein also after that ye beleeued ye were sealed with the Holie spirit of promise, which is the earnest of our inheritāce. And 1. Cor. 6.11. You are iustified by the spirit of God in the name of our Lord Iesus. Christ.

3. The outward sealing causes are the Sacraments, the one of initiation or entrance, the other of Redemption, Rom. 4.11. He receiued the Circumcision as the seale of righteousnesse, which is by [Page 347] Faith. Also. 1. Cor. 11.23. and Tit. 3.5. He hath saued vs by the washing of the new birth and renewing of the holy Ghost.

In what sence then are we said to be iustified by faith?

Not by any inward dignitie or merit of faith it selfe, not as it is a worke or new quality in vs, not by any force or efficacie of Iustifying taken from Charitie, nor because it hath charitie ad­ioyned to it, or worketh by it; not because faith doth participate of the spirit of Christ, to the end the beleeuer may be made righteous, for that wee are commaunded to seeke righteous­nesse not in our selues but in Christ 2. Cor, 5, 2 [...]; But wee are iustified by faith in regard it doth receiue and embrace the righteousnes that is offered in the Gospell. Rom. 1.16.17. The righteousnesse of Christ, is reueiled from faith to faith. For as to iustification, faith is a thing meerely passiue, bringing nothing of our owne to pro­cure vs fauour with God, but receiuing that from Christ which is wanting in, and toe our selues.

How then is faith said to be imputed for Righteousnesse?

Not absolutely but by Relation; namely when it is vnderstood not to be alone, but with his obiect Christ crucified. as Rom. 3.22 The righteousnesse of God by the faith of Iesus Christ, vnto all, and vpon all that beleeue. And verse, 25. through faith in Christes bloud. In which places by the word faith (by a metonymie of the thing cōtaining for the thing cōtained) Christ crucifyed is vn­derstood, but as he is apprehēded by faith. In this sence, Faith was imputed to Abraham vnto righteousnes or for righteousnes. Rom. 4.9. And faith is imputed for righteousnesse vnto euerie one that beleeueth, that is to say, Christ crucifyed apprehended by faith, is accounted our righteousnesse. It is accoūted (I say) of god pronouncing from his tribunal seat the sentence of righteousnesse.

Euen as therfore the hand that receiueth a treasure that is giuen doth not enrich vs, but the treasure, that is it that enricheth; so nei­ther doth the work or action of faith iustify vs, but Christ himself, whom we apprehend by faith. And this is that that the sound Di­uines say, that we are iustifyed by faith Correlatiuely, & that faith is imputed for righteousnes, by reason of the obiect, which asser­tion is plainly proued by that of Paul. Rom. 3.27.28. Gal. 2.16. Where this sentence, We are made righteous by faith, is opposed vnto this proposition, Wee are iustified by vvorkes, as beeing [Page 348] contradictories. Wherefore it is manifest by the nature of con­tradiction, that no man is iustified by faith, as it is a worke, either our worke or Gods worke in vs, but as it includeth the merit of Christ.

To speake properly and simply, incredulitie is repugnant vnto faith; and to the workes of the Lawe, not working or the inter­mission of good workes, is opposite; but in respect of Iustification faith which resteth vpon the merit of Christ, and workes which rest vpon the merits of Christ are contraries. Hereupon also it is, that Paule doth oppose the righteousnesse of the lawe, and the righteousnesse of faith as contraries betweene themselues, when Phil. 3.9. He renounceth his owne righteousnesse, which is by the Law, & resteth vpon the righteousnesse which is by the faith of Ie­sus Christ, or from God by faith.

Why is the exclusiue particle (alone) added in this pro­position; We are iustified by faith alone?

That it might be vnderstood, that the promise of saluation, is re­ceiued by faith alone, and doth not depend vpon any worthinesse or merit of our worke.

Can this exclusiue particle (alone) bee prooued by Scripture?

Yes, it may, for Mar. 5.36. it is in expresse words, where Christ comforting Iairus, saith vnto him, Feare not, only beleeue. In which words Christ doth plainely declare, that hee looketh for nothing but faith alone, without which it is impossible to please God. Heb. 11.6.

2. There is asmuch in effect, Gal. 2.16, Where Paul saith that men are not iustified but by faith (adding expresly) & not by works; R [...]. 3.28. without works: for he that taketh away righteousnesse from works, doth soundly enough ascribe it vnto faith alone. The same thing the word freely. Rom. 3.24. confirmeth. For this word exclu­deth all maner of merit, and desert from him to whome is done, either good or euill, as Ps. 35.19. They hated mee freely vvithout a cause, that is without any cause of hatred proceeding from me.

3. The Apostle Rom. 10.3. pronounceth, that the Iewes were therefore not subiect to the righteousnesse Gal. 3, 2. & of God, because they would establish their owne righteousnes together with the righ­teousnesse of faith. And Phil. 3.7.8. hee affirmeth that although [Page 349] hee were vnrebukeable concerning the Lawe before men, yet he did account it as dung that hee might obtaine that righteousnesse which is of God through faith; shewing that it is not posible that faith and workes should be set together as parts or causes of righ­teousnesse.

4. The necessitie of maintaining the honour of Christ, and of comforting an afflicted conscience in the combat, doth require the exclusiue particle (onely).

5. To the Scripture may bee added the opinion of the fathers, for Gennadius the interpreter of Paule saith, In his expo­sition vpon the 3. chap­ter of the Epistle to the Rom. For righteousnesse is euen to beleeue onely. And Ambrose, They are iustified freely because working nothing neither doing asmuch againe, they are iustified by faith alone.

Ʋ Ʋhat then is it, that the particle (onely or alone) doth exclude in that sentence, wherein wee are said to be iustified only by faith, or by faith alone?

Not the causes concurring, which are without vs, but onely the causes of the same kinde and rancke with it selfe, which are within vs, that is to say, not the grace or mercie of God that iustifieth, nor the merit of Christs death, which is imputed vnto vs, for righ­teousnesse; but only the workes or qualities of vs our selues and of the saints. Wel, therfore is it said, that faith alone iustifieth, be­cause it is the onely instrument, & sole facultie in vs, by which we receiue the righteousnesse of Christ. So God iustifieth as the effi­cient cause; Christ by his obedience, as the meritorious cause, faith alone as the instrumentall cause.

But vvhy doth Paule adde. Rom. 4.6. VVithout the vvorkes of the Lavve?

Not because hee would not haue them perswaded, but as de­nying them to be causes of mans Iustification.

But what vvorkes are they that Paule doth here exclude?

1. Not onely ceremoniall workes (as our aduersaries would haue it) but euen morall workes also, as appeareth by those sen­tences which hee alledgeth for the proofe of his assertion; By the workes of the Lavv shall no flesh be iustified, because by the Law came the knowledge of sinne. Rom. 3.20. and therefore not righteousnesse. And. Rom. 4.15. The Law causeth wrath, inasmuch as no man is able [Page 350] to performe it, and therefore it causeth not righteousnesse. And Rom. 7.7. out of the Decalogue or morall Law, hee citeth the tenth commaundement. I had not knowne lust to be sinne, if the Law had not said, Thou shalt not lust. Gal. 3.10. Cursed is euery one that a­bideth not in all things that are written in the booke of the Law to doe them. And vers. 12. The man which doth these things shall liue in them.

2. The Apostle doth not only exclude those morall workes (as the same our aduersaries would make vs beleeue) which men as yet not regenerate, do performe literally, or by the meere light of nature, without the grace of Christ; inasmuch as the man vnrege­nerate (being out of Christ) can neuer do any thing well; but the Apostle excludeth also euen the good works of the very regene­rate men, or the works of grace, or those that proceed from faith. For Abraham, who is registred, as an vniuersall patterne of all Iu­stified men, was both iustified and regenerate, when he performed those good workes, for the which he obtained praise with men. But with God he was not iustified, but when he had many yeares excelled in holinesse of life, God imputed only his faith vnto him for righteousnes. Rom. 4.2.3. Neither doth the Prophet Habacuck speake of the faithles, but of the faithful, when he saith Chap. 2. vers. 4. The iust shall liue by his faith. And Dauid, after he was regene­rate, cryeth out of himselfe, and of other godly men. Psal. 32.1. Blessed are they whose iniquities are forgiuen. And Psal. 143.2. Enter not into iudgement vvith thy seruant, O Lord, for in thy sight shall no man liuing be iustified. Yea; and the Apostle himselfe. 1. Cor. 4.4. I know nothing by my selfe, yet am I not thereby iustified. And no maruell, for that indeede good workes are the effectes of Iu­stification, and not the causes thereof.

3. Our good workes are fewe, imperfect, and alwaies pol­luted, and stained with some blemishes, and spots, that they re­ceiue from vs. Esay. 64.6. And 1. King. 8.46. There is no iust man vvhich doth good, and sinneth not. For seing the forme of in­herent righteousnesse is not thoroughly let in (because after the sence of our aduersaries, Iustification consisteth in motion) it fol­loweth that the contrarie qualitie, which is sinne is not tho­roughly let out, and shaken off, and so in that which is imperfect, the reliques of sin do stil remaine.

And whereas Bellarmine maketh inherent righteousnesse to be perfect in respect of the habite, and imperfect in respect of the action: it is but a fond deuise of his owne braine; for in truthe the perfection, and imperfection of the action, dependeth vpon the perfection and imperfection of the habite; according to that of the Philosopher The best habit hath the best action. Yea euen our former righteousnesse is put out of remembrance by our la­ter sinnes▪ Ezek. 18.24.

4 Saint Iames saith Chap. 2. verse. 10. He that faileth in one point is guiltie of all; that is to say, he is iustlie and worthily con­dēned of the breach of the lawe in generall, for that he that brea­keth one title, hath offended against the Maiestie of the law gi­uer. Whereupon commeth this rule, The whole law is one copula­tiue, and that the breach of one commaundement draweth with it the neglect and contempt of both tables, yea and of the law­giuer himselfe; because there is but one and the same lawgiuer of all the precepts, and the bodie of the law is entire and vnse­perable.

5 The person is not accepted and taken into Gods fauour for the workes sake, but on the contrarie the works doe then please god, when the person hath firste found grace and fauour in Gods sight. And for this cause it is that it is written. Gen. 4.4. that god had respect vnto Abell and his sacrifice. And Hebrevv, 11.4. By faith Abell offered vnto God a greater Sacrifice then Cain.

6 Saint Paul. 2. Cor. 5.18. testifieth that the preaching of free reconciliation with god, is perpetuall in the Church; so that the faithfull to the end of this life haue no other righteousnesse then that which is there described.

VVhy then doth Saint Iames Chap. 2 verse. 21. say that Abraham vvas Iustified by vvorkes?

Because he speaketh not there of the cause, but of the effect whereby iustification may be discerned. For when Abraham had offered Isack his sonne vpon the alter, he was Iustified through workes (saith he:) that is, he was found to be iustified euen before that time by faith, & that by his works, as testimonies of his iustificati­on. And so a man is iustified by workes, that is, by the holinesse of his life he is approued to be such a person as is iustified by the obediēce of Christ; which holinesse doth follow iustificatiō as an effect [Page 352] therfore, & is also a testimonie & witnesse of the same After this sort also god is said at the latter day, that he wil iustifie his elect by their workes. For whereas there are two beginnings of things, one of existence, the other of knowledge; Faith, as the beginning of Exis­tence, causeth vs to bee iust; and workes, as the beginning of knovvledge, make vs to be knowne to bee iust. And therefore the Lord at the last day, will propound the beginning of knowledge of the righteousnesse by faith, which shall appeare in the eyes of all creatures. Mat. 25.34. Come yee blessed of my father, &c. For I was an hungred and yee gaue mee meat, &c.

Ʋ Ʋhat vvas the state of the Question, concerning Iustifica­tion in Saint Paules time; or vvhereof was the controuersie in old time?

Of the efficient and meritorious cause of Iustification; namely whether it were the satisfaction of Christ apprehended by faith, or else our workes; And the reliques of that controuersie remaine, yet in poperie. For although the subtiller sort of Papists doe as­cribe the beginning of iustification, that is, the first iustification, as they call it, onely to the merit of Christ, yet the progresse and proceeding in iustification (which they call the second iustificati­on) that they attribute to the merit of workes.

But now, by the subtiltie of the diuill, the whole nature of iu­stification is called into question. For indeede, in the Apostles time, the question was not, whether iustification were a naturall motion, as it were from inherent vnrighteousnesse to inheren [...] righteousnesse; or whether iustifycation were seated in the sen­tence of the Iudge pronounced, which is the question at this day; but the state of the question thē was, whether iustifycation placed in the sentence of the iudge pronounced vpon the guiltie person, were in regard of workes, or by reason of Christ.

By vvhat arguments or reasons doth the Apostle Paule take avvay from workes the cause of Iustification?

1. Because wee are all sinners, and from an impure nature it cannot be, that there should proceede pure and perfect obedience toward God, to whom nothing is acceptable, vnlesse it be euery way sound & absolute, & not spotted or stained with any corrupti­on, which neuer yet could, nor euer shal be found in any man.

[Page 355]2. Because the Scripture pronounceth, that there is no man righteous by the works of the Law, no not one. And this sentence remaineth euer firme and stedfast; Cursed is euerie one that abideth not in all things that are vvritten in the booke of the Law to doe them. Gal. 3.10. But there is no man, no not the holiest man that euer was, that could satisfie the whole law of God, as appeareth by the complaint of the Apostle Paule. Rom. 7.

3. Because, if righteousnesse be by the Law, then Christ dyed in vaine. Gal. 2.21. and. 5.2.

4. Because God will haue no man to glorie in himselfe, Least anie man should boast. Eph. 2.8.9. Rom. 3.26.27.

5. Because by the Law came the knowledge of sinne, and the Law causeth wrath; that is to say, it denounceth death and Iudge­ment against them, that doe not performe perfect obedience in their works and actions Rom. 4.15.

6. Bec use the law was giuen after the promise of iustification, and life eternall Gal. 3.17.

7. Because the inheritance, or life euerlasting, is of free gift, and not of merit Ro. 6, 23 Gal. 3.18. Eph. 2, 8,.

8. Because all our sufferings are not worthy of the glorie which shal be reuealed, & shewed vnto vs, & therfore our actions are not worthy of it. Rom. 8.18. And 2. Cor. 4.20. Our light affliction, which is but for a moment, causeth vnto vs a farre more excellent and an eter­nall weight of glorie.

By what arguments doth the Apostle confirme the righ­ousnesse of faith.

1. Because it alone hath the witnesse of the Law & Prophets Ro. 3, 21 Gen, 3.15, 22, 28; & the end of the Law was Christ. Ro. 10.4. Circumcision was the Seale of the righteousnes of Faith. Ro, 4.11. The Sacrifices & Ceremonies did prefigure Christ▪ & the righteousnesse which is by faith. Haba. 2.4. The iust shall liue by his Faith. Psa. 32.1. Blessed are they vvhose iniquities are forgiuen. And on the contrarie. Psal. 132.2. In thy sight shall no flesh be iustified, namely, by the obedience of the Law. Act. 10.43. To Christ giue all the Prophets vvitnesse, that thro­ugh his name all that beleeue in him shall receiue remission of sinnes.

2. From the comparison of like and equall things, because A­braham the father of the faithfull (in the example and excellencie [Page 354] of faith) was iustified by faith Gen, 15, 6. Ro. 4.13 14., and not by the Law. Now God is alwaies like himself, and the case is alwaies alike of the beleeuing father, and the beleeuing children.

3. Because saluation is not promised vnto him that fulfilleth the Law (for that were a vaine promise, and so our saluation al­waies doubtfull and vncertaine, because no man doth fulfill the law, and wee our selues should be also vncertaine, whether wee had sufficient good workes for the attaining of this righteous­nesse) but it is promised to the beleeuer. Therefore the inheritance is by faith, that it might come by grace, and the promise might be sure, as relying wholy vpon mercie; for that which proceedeth from the grace and fauour of God through Christ, is firme and stedfast; but so is not that which proceedeth from vs and from our workes. Rom. 4.16.

4. By an argument of the like in contraries, for as by one mans disobedience many were made sinners, so by the obedience of Christ many are made righteous. Rom. 5.19.

5. By the effect; because from iustification by faith alone, ari­seth peace with God, that is to say, securitie and tranquillitie of conscience, or that ioy which commeth from a conscience, excu­sing and acquiting vs from sinne and death, peace toward God, confidence and hope of the glorie of god that is, of life eter­nall Rom. 1.5, 8 35. Tit. 3, 7. 1. Ioh. 3.21..

6. Because the glorie both of the exceeding iustice, and mercie of God cannot stand safe and fyrme, nor the merit of Christ re­maine whole and sound, vnlesse wee bee iustifyed onely by faith in Christ Iesus, and not by workes; or if we should bee iustifyed partly by faith, and partly by works Rom. 3.19.25.26.27..

What is the end of our Iustification?

The fyrst and chiefe end in respect of God, is his glorie. Eph. 1.6. To the praise of the glorie of his grace; and to the praise of his glo­rie, namely, that the praise thereof might not bee giuen to any man, but might redound wholy and absolutely to god alone, so that hee alone might bee acknowledged to bee iust and merci­full, & to be the iustifyer of him, which is of the faith of Iesus. Ro. 3.26. In which place there is mention made of a double or twofolde glorie of GOD, the one which proceedeth from his iustice, that hee might bee iust, the second, that which proceedeth [Page 355] from his mercie, And iustifying him which is of the faith of Iesus. For from the alone benefit of Iustification ariseth the manifestati­on of that admirable temperament of the iustice and mercie of God; and from thence Gods glorie, both of his iustice towarde his sonne in punishing of sinne (who spared not his owne sonne being made sinne for vs) and likewise of his mercie toward vs, im­puting vnto vs that beleeue in Christ, though we be wicked and vnrighteous by nature, our faith for righteousnesse.

2. The declaration of his goodnesse 1. Pet. 2.9. That ye should shew forth the vertues of him that hath called you out of darknesse into his maruellous light.

The next end in respect of vs, is that wee, being made righteous by imputation, might be accepted of God, and iust, that is, might bee set free from the guilt, & excelling through the gift of Christs righteousnesse. Furthermore, that the righteousnesse of the Law might bee fulfilled in vs, and that wee might enioy the fruite of righteousnesse which is life eternall. Rom. 8.7. Tit. 3.7. That being iustified, wee might bee made heires of euerlasting life. Lastly, that wee our selues might bee bettered and made righteous. Gal. 2.17. If then while wee seeke to bee made righteous by Christ, we our selues are found sinners, is Christ therefore the minister of sinne? God forbid. For to this end are we iustified by faith through Christ, that the old man being abolished by the power and efficacie of Christ crucified, Christ might liue in vs, and that wee should by our studie and labour, endeauour to bring forth good workes, shewe our selues thankfull to god for so great a benefit. And therefore it is that the Apostle Paule almost in all his Epistles, deriueth the Doctrine of sanctifycation, or good workes, from the Doctrine of faith or iustifycation, as the cause from the effect, or the neces­sarie consequent from the antecedent.

What are the adiuncts of Iustification?

If you respect the actions of God therein, election and effec­tuall vocation doe goe before it Rom. 8, 31; but if ye respect man, surelie not workes foreseene, neither merits of congruitie or condignity. (For saith Augustine, good workes doe follow a man alreadie iustified, and doe not goe before a man that is to bee iustified; as good fruites are not before a good tree) but sinnes and wickednesse, and the workes of the flesh Ro. 3, 23 & 4.5.

The workes accompanying or following it, are peace of con­science or tranquillitie and quiet of minde and conscience. Rom. 5.1. Being iustified by faith wee haue peace toward God through our Lord Iesus Christ. Moreouer the adopting of vs to bee sonnes of God, our sanctification or newnesse of life, the fruites wherof are described. Gal. 5.22. For they that are made partakers of Christ through faith, they doe with him receiue the holie Ghost, the au­thor of all holinesse; from whence it is, that these two benefits are indeede distinguished one from another, but yet so linked toge­ther by an vnseparable bond that they can neuer bee pluc­ked asunder; and the latter is the testimony of the former, both in the soule of the faithfull man himselfe, and to other men also.

What is the effect of Iustification?

Free entrance and accesse to God Rom. 5, 2., our glorification Ro 6.22.23.20., which is begun in this life, and perfected in the life to come.

Is our Iustification perfected in this life?

In Iustification, as wee are iudged and accounted righteous by God, so wee are adiudged vnto life eternall. So that in respect of Gods decree, and of the sentence it selfe, of life eternall pro­nounced by God the Iudge; also in respect of righteousnes, which the heauenly Iudge imputeth vnto vs; our Iustification is alreadie perfected in this life, sauing that in the life to come, this imputed righteousnes is to be reuealed and made more manifest, and to be more neerely applyed and appropriated vnto vs. But yet our whole iustification is perfected in this life, in which a man may be said to bee fully and perfectly iustified. Wee are the sonnes of God (therefore iust [...]fied) but it doth not yet appeare what we shall be. 1. Iohn. 3.2.

But, if you respect the execution of Gods decree, and looke vnto the life and glorie which is adiudged vnto vs, and which is to cleaue and stick vnto vs, because that in this life is not perfected in vs, our iustification therefore may bee accounted also imper­fect in this life.

Can the benefis of iustification perish by reason of our sinnes.

No, by no meanes, for the purpose of god cannot bee depriued of his end. And 1. Ioh. 3.9. Whosoeuer is borne of GOD sinneth [Page 357] not (that is not vnto death) because his seede (that is the holy Ghost) abideth in him. Besides the gifts and callings of God are without repentance. Rom. 11.29.

When is the vse and necessitie of the Doctrine of iustification felt and perceiued?

1. In the serious examination of the conscience, when a man presenteth himselfe as guiltie, not before an earthly, but the hea­uenly Iudge; for then, being carefull and pensiue for his deliue­rance, he doth willingly prostrate and make himselfe of no repu­tation; hauing first considered the great maiestie, and iustice of God, before which, nothing is accepted, vnlesse it be euery way perfect and absolute Esa. 4, 5.

2. In the imperfection of his owne righteousnes. Iob, 4.7:18. Behold they that serue him are not faithfull, and hee hath found iniquitie in his Angels, how much more in them which dwell in houses of clay?

3. In the multitude and greatnesse of his owne sins. Psal. 130.3. If thou Lord straightly markest our iniquities, who shall bee able to abide it? For being thus seriously cast downe, and humbled with the sence and feeling of our owne miserie and want, and beeing deiected and discomforted in our selues, wee doe then thirst after the grace of Christ, and fly thereunto for succour. For to this end he saith, he was sent. Esay. 61.1. That he might preach glad ti­dings to the poore, binde vp the broken hearted, preach libertie to the captiues, and to them that are bound the opening of the prison; Com­fort to those that mourne, that hee might giue beautie for ashes, the oyle of ioy for mourning, the garment of gladnesse for the spirit of heauinesse; and he calleth none to bee partakers of his bounty, but onely those that labour and are heauie loaden. Mat. 11.28. And chap. 9.13. I came not (saith hee) to call the righteous but sinners to repentance. Examples whereof wee haue in the Publicane and the Pharisee. Luk. 18.10. and so forward.

What things are there repugnant and contrarie to this Doctrine of iustification by faith?

1. The error of the Papists, who, first, teach that workes of congruitie, that is, workes preparatorie, are the efficient, impul­siue cause of Iustification. Secondly, that Sacraments doe iustifie ex opere operato, by the verie worke wrought. Thirdly, that we are not iustified by faith alone, because, say they, it is common to ma­ny [Page 358] wicked men; but yet it doth iustifie, as it it guided by chari­tie, and that onely as in respect of the beginning of Iustification 4. that charitie is the forme of righteousnesse. 5. That the doct­rine of free iustification by faith giueth libertie to sinne, and wea­keneth the desire of well doing. 6. That we must stand in doubt of the forgiuenesse of our sinnes. 7. That men may satisfie the Iustice of God by gay shews of there owne works. 8. Distrusting the merites of Christ they flie vnto the merits of good works, and the helpe and succor of the saints. 9. They attribute vnto the virgine Marie the aucthoritie and power of iustifieng.. 10. They ascribe vnto the Pope power to sell forgiuenesse of sinnes. 11. the gift of the righteousnesse of Christ imputed through faith they make a mocke of. 12. They teach that a man is iustifyed principally for Christs sake, and lesse principally for euery mans owne workes and merits, 13, that wee are iustified by an E­uangelicall faith, which commaundeth, doe this and ye shall liue. Luk. 10.28. by the fulfilling of the lawe, the ministery and ab­solution of the Priests, and the obseruation of mens traditions. 14. That christian righteousnesse consisteth of faith and workes together. 15. That Christ hath satisfied onely for the fault and offence, and not for the punishment due vnto our sinnes. 16. that men regenerate doe in this life by their owne obedience fully satisfie the law, that they may oppose their workes before Gods Iudgment seat, and that they may doe many workes of superero­gation more then duety & more then the law requireth of them.

2 The error also of the iustitiaries who hold. 1. that Iustifi­cation is not onely the pardoning and forgiuing of sinnes, but al­so the sanctifying and renewing of the inner man. 2. that Iustifi­cation according to Aristotle, is a motion toward the atteyning of righteousnesse. 3. that to Iustifie is nothing els but to powre into a man inherent righteousnesse or newnesse of life; the for­mer, whereby beleeuers are indued with charitie, and other vertues; the later, whereby a man, being furnished with these qualities, doth merite and deserue more and more righteous­nesse, and euerlasting life, and that iustification is consummated and perfected by good works. 4. that Christ by his death o [...]ai­ned this of his father that wee should be indued with inherent righteousnesse, and charitie by the merite whereof we do obtaine [Page 359] life and saluation. Fiftly, they confound as one, sanctification with iustification.

3. The error of Osiander, who affirmeth that men are made iust by the essentiall iustice of God, that is, by that iustice which is the v [...]rie diuine essence.

4. The error of the Libertines who teach carnall securitie, as if any thing were lawful for a man to doe, who is iustified freely by grace.

The two and thirtieth common place. Of good workes.

What are workes properly?

EIther the accomplishing of actions, that is, the effects of actions ordained for some speciall end, [...]. as an house is the worke of him that buildeth it: or else the verie actions themselues, as the building of the house, calling vpon god, loue of our neigh­bour, giuing of almes &c.

To omit sundry distinctions of workes, what is a good worke?

To speake according to the word of god (not Philosophically or ciuilie, it is an action whether outward, or inward, conforma­ble to the law, and will of god. Mat. 19.17. If you will enter into life keepe the commaundements. And Rom. 12.2. Proue ye what that good, acceptable, and perfect will of God is.

By what names are they called?

Of the efficient or working cause, the fruites of the Spirit, of the instrumentall; the fruites of faith: from the fourme, the workes of the lawe: of their qualities good works & good fruites.

Why doth the Scripture oftener vse the title of good workes, then of vertue?

Because the name of vertue is verie glorious amonge the [Page 360] Philosophers; whereby they vnderstand a voluntarie habite, and a great and strong inclination, and a naturall disposition to doe well: but the name of good workes, is more cleare, because it signi­fieth not onely externall actions, but also the inward of the will a­greable to the word of god, although the inclinatiōs be very weak

How many kindes of good workes are there?

Two: one which requireth our duetie towards God. Another which requireth our duety towards our neighbour.

What is the efficient cause of good workes?

The proper efficient cause of them is the Holie Ghost, in re­spect of Christ laid hold on by faith, working in vs vnderstand­ing, and will, and by the word illuminating, changing renewing, & bowing our members which are cleane turned away from God, to the end that we may obey the will of God made knowne vnto vs. For he worketh in vs both to wil & to doe; Philip. 2.13. And with­out me ye can doe nothing saith Christ. Iohn. 15.5. whereupon Da­uid, Psalm. 51.12. Saith create in me a cleane heart o God, and renue a cōstant spirit in my bowels: hēce they are called the fruites, of the spirit not of free will, vnlesse it be so farr forth as it is made free by grace. Gal. 5.22. The nearest efficient, or the immediate cause, and the begin­ning of good workes, are the humane, and naturall powers of the soule, the vnderstanding, will and affections, but yet so farre as they are in parte, or in some measure regenerate, or become spirituall. For neither the spirit, that is the new qualitie begunne by the inspiration of the holie ghost, which is called the Spirit of Christ; nor the flesh (that is whatsoeuer reliques of corrupti­on remaines in vs), or the new and the old mā, haue indeed either their distinct seates in our soule, or seuerall operations, but are mingled together one with another in all those faculties: neither yet doe these qualities so contrarie one to another, so well agree together, that with mutuall consent they should produce a mixt work, but doe so wrastle together in one and the selfe same work striuing one against another, that one penetrating the other, then proceedeth a mixt action from them both, from theire mutual not consēt, but conflict, which of the qualitie preuailing is accompted either the fruite of the spirit or of the flesh.

The instrumentall cause is faith, not by her owne ver­tue, efficacie, or operation, but so farre forth as shee doth, as an, [Page 361] instrument, apprehend that her obiect, to which shee is caried, namely Christ, in respect of whom alone, the holy Ghost doth re­nue vs, creating in vs both the will and the deed: and therefore whereas faith is termed the mother, or the fountaine of good works, by a Metonymie; that is attributed to the instrumentall cause, which doth properly belong to the principal efficient cause, (as Rom. 1.16. The Gospell, that is, the preaching of the doctrine of the Gospell, is called, The power of God to saluation) that is spoken, both because of the vnseparable coniunction, & common dependance of faith and good works. For without faith it is impos­sible to please God, Hebr. 11.6. And, Ʋ Ʋhatsoeuer is not done of faith is sinne, Rom▪ 14.23. Therefore Hebr. 11.4. and so forward, all the worthie acts in th Olde Testament are ascribed to faith. By faith Abell, &c.

VVhat is the matter of good workes?

The things themselues where about such works are conuer­sant, and which the moral law of God doth intreat of, and prescri­beth: VVhatsoeuer things are true, honest, iust, pure, to be loued, of good report, if there be any vertue, If there be any praise, thinke of such things. Phil. 4.8.

VVhat is the forme of good workes?

As the essence and forme of sin, and an euill work is Anomie, and [...] swaruing from the law; so conformitie of our actions vnto the commaundement of God, is the forme of a good worke. And therefore not the traditions, or commaundements of the Church, but the word of God, (wherunto to add any thing, or to detract is an horrible sinne) is the onely square and rule of good workes. psa. 119.4 Deut. 4.2 Neyther are any of those things to be esteemed in the number of good works, in the sight of God, which are grounded on the bare will of man. Math. 15.9. In vaine doe they worship mee with the doctrines of men. And Ezech. 20.18. VValke ye not in the precepts of your fathers, but in my precepts walke ye.

Whether is it sufficient, that some worke should be good and agreeable to the law of God, if that it be done according to the law of God, in outward shew?

No, but 1. There is also required the inward synceritie of the minde which proceedeth from faith, whereby the heart is purified Act. 15.9.

[Page 362]2 That we be certainely perswaded in our mindes out of his word, that that which we doe pleaseth God. For Rom. 14.23. whatsoeuer is done without faith, (that is whatsoeuer we take in hand, with a doubting conscience, whether it please God, and therefore whether it be commaunded of God, or not) it is a sinn.

3 It is required that we haue respect vnto god, and to his glo­rie alone, as the cheefe end of a good worke. For the pharisaicall Hypocrite giueth almes, the publican not iustified geueth also: but his is abominable in the sight of God, because he desires to be seene of men. mat. 6.1.. But this mans almes is a good worke not onely because it is commaunded, but also because it is done with sinceritye of the heart, and in faith, to the glorie of God. And ther­fore vertues are to be discerned from vices not so much by the skill mouing them, as by the ends.

Ʋ Ʋhat then are good workes?

Such as are done in true faith according to the law of god, & are referred to his glory alone. Tim 1.5. Deut. 4.2 1. Cor. 10.31 Colos. 3.17.

VVho are they that doe good workes?

Onely the Regenerate: For whereas the law of God doth espe­cially require that fountaine of syncerity in the heart Mat. 3.33, and from thence the respect of Gods glory, truly the worke of the vnrege­nerate, although it appeare verie glorious, yet cannot simply and properly be called by the name of a good worke, because that which is good is not well done of them, that is in faith to the glo­ry of God. And therefore the worke is not liuing, but dead, as a figge leafe, Gen. 3.7 couering onely the inward vices: for an euill tree, cannot bring forth good fruite Math. 7.18. and Cap, 12.33. what­soeuer is done by the impure is impure Iob. 14, 4 Tit. 1.15 yet it may be called good, but in vse, not in worship. But a man now already regene­rate to wit, who hath recouered some parte of the synceritie of his heart by faith, according to the measure of integrity and sin­ceritie of his heart which he hath recouered, is fitte in part to performe good workes.

Are not Cornelius his workes praised before he vvas baptised, and belieued in Christ. Act. 10.4.

He is called a deuout man, and one that feard God, verse 22, Therefore now, before he receiued the Sacrament of Baptisme, he was conuerted vnto the acknowledging of the true God, nei­ther was he vtterly without faith in the Messias. Besides he is said to pray continually, and his almes were accepted, and his prayers are said to be heard of God. But it is impossible for any man, or for any mans worke to please God without faith. Heb. 11.6. Ther­fore hee had the beginnings of faith in Christ, and therefore was now iustified and regenerate, although as yet, hee was not instructed in the full & cleere knowledge of Christ, and yet knew not that he was come. For which cause Peter was sent vnto him, who should more fully teach him.

Are the good workes of the regenerate pure, and perfect­ly good, and blemished with no fault?

No, 1 Because the Scripture speaketh to the con­trarie Esa. 64.5 Ia. 3.2.

2 That any worke be pure and in euery respect good, it is not sufficient, that that which is done, be not done without the holy Ghost, and without faith, but also it is further required, that the first beginnings, of a good worke in man, to wit, the vnderstan­ding, will, and affections, doe most fully obey the spirit of God; which is granted to no mortall man, Christ alone excepted: But there doth euer remaine in vs, and in euery facultie of our soule, the new and and the old man, spirit, and flesh, the law of the mind, as it is renued by the spirit of GOD, not as it is of nature, and the law of sinne: and the inner man is renued daily, and the flesh striueth against the spirit, so long as wee carie this mor­tall bodie about vs, as the Apostle witnesseth. Rom. 7.23. I see another law in my members rebelling against the law of my minde.

Therefore seeing the naturall faculties of our soule, which are the nearest causes of humane actions, are not altogether spi­rituall, and regenerate: neyther the flesh that is the corrup­tion of nature is not fully wiped away of them, neyther is the faith perfect, neyther the spirit, and the flesh (al­though distinct yet) haue their seuerall seates and abode in vs, or worke a sunder seuerally, but mixtly.

It followeth that there is no work of any regenerate man, though neuer so excellent, which is fully pure, or in euerie part thereof is pure from all defilement of the flesh, and in some other part alto­gether vicious, and is not wholy mixed with something of the flesh: although comparatiuely it be to be iudged a good worke, wherein the spirit resisting the flesh doth preuaile, as they are euill workes wherein the flesh doth ouercome: whereupon Paule saith of himselfe being regenerate, I doe not the good that I would, but the euill vvhich I vvould not, that I doe. Rom. 7.19.

Hovv then are they said to be perfect Gen. 6.9. Psal. 7.9 Luk 1.6. And easie to all that be borne anevv? mat. 11.30.

Not because of the perfection of degrees, that is, the extreme rigour of the law, requiring perfect fulfilling thereof in the high­est degree; but first for the perfection of the parties, that is, the integritie of obedience conformed according to all the comman­dements of God, and not some onely. 2 Because of the syn­ceritie of the heart, being void of counterfaiting and hypocrisie. 3 Because of the presence of Christs spirit, wherewith the rege­nerate are led Rom. 8.1.2. 4 Also by grace, wherby they be deliuered from the curse of the law. 5 Lastly, because of faith, vvhereby all that is borne of God ouercommeth the vvorld. 1. Iohn. 5.4.5.

Seeing that vvhich is good onely in part, cannot satisfie the lavv of God, and therfore that cannot please God, vvhich hath the least imperfection in it, hovv then doe the good vvorks of the regenerate please God?

Not by reason of the worthines of the worke in it selfe, or for the excellency, order, or condition of the man: for they are al­together vnworthie in themselues to appeare in the sight of God, because they are not the fulfilling of the law. But 1 by meanes of the person by faith reconciled, accepted and pleasing God, and iust thorow C [...]rist: euen as Gen. 4.4. The Lord had respect to Abell and to his sacrifice, but to Cain and his sacrifice he had no re­gard. And, Hebr. 11.5. The person of Enoch pleased God, and therefore his works also, and because the person pleaseth GOD by faith, they are imputed vnto righteousnesse, that is, they are esteemed as iust, as it is written of the zeale of Phinebes, when hee thrust thorow the fornicators. ps. 106.33..

[Page 365]2 They please God, because they are brought into light, in­to the sight of God, with the couering and vaile of the merite, and most perfect righteousnes of Christ, applied by faith where­with the blemishes, and defects of our good works are couered.

3 Because God doth mercifully approue, and crowne them, not as they are in themselues, but as the works of his owne spirit in vs, and as the testimonies of our faith.

4 So farre forth as he doth consider them, not as they are in themselues, (but as they are presented in the obedience of Christ our Mediatour) in whom being most seuerely punished, and in his bloud purged, he beholdeth all those things which did make discord betweene vs and him.

5 Our obedience being but begun doth please God, as it were in the children of obedience, not of themselues, or their owne worthines, but thorow Christ according to that, 1. Pet. 2.5. Offer vp spirituall sacrifices acceptable to God thorow Christ. For which cause also the regenerate are sometimes called perfect. gen. 17, 1 Saints and vndefiled in the way. psa, 119.1 Iust, without rebuke, vnblameable, vnreproue­able. Luk. 1.6.

1 Not legally, but euangelically, not simply and absolutely, but by way of comparison, or comparatiuely, namely so as per­fect are opposed to rude.

2 By imputation, because the person is accompted iust, holy, vnblameable, perfect before God thorow Christ.

3 Also inchoatiuely, because the new life is begun in them.

4 In affection, not in action: I say in affection vnto godlines, not in the perfect action of godlines in the sight God, vnlesse it be by imputation.

Ʋ Ʋhat are the Adiuncts, or the appurtenances of vvorks?

There be two, merit and recompence, or reward.

Ʋ Ʋhat is merit?

In generall it is an accident of workes, which respecteth ey­ther the reward of a good deed, or the punishment of an euill deed.

Hovv manifold is merite.

Two fold, the merit of punishment, which is vsually called the guiltinesse or binding ouer to punishment: and the me­rite of reward, which retayneth the generall name of me­rite, [Page 366] and it is a dutie or good turne, not due, & profitable for him to whom it is performed, and which doth respect a iust recom­pence, or reward Ro,. 47.

VVhat is recompence?

It is the fruit which is giuen to him that worketh for his work, and respecteth the desert, and by another name it is called vvages: and it is double, eyther rewarde or punish­ment.

VVhat is the proper adiunct of wages?

Due or debt for wages properly is nothing else but that which is giuen of due or debt: for that which is giuen is generall; but it is restrained as it were by these differences, Grace, and debt. For that which is giuen, is giuen eyther of fauour, and is a free gift: or else it is giuen of debt, and is wages properly so called, but in generall, wages is vsed for that which is giuen, whether it be gi­uen of fauour, or of debt. And so there is a double reward or wa­ges, one is due, the other is not due, or freely giuen, as it appea­reth, Rom. 4.4. To him that worketh the wages is counted not of fa­uour, but of debt. Whereby it is gathered that by the name of wages is signified, in the Scriptures, euen a free gift. For that which is called, Math. 5.46. VVages. Luke, 6.32. is called fauour or free gift. So as the schoolemen doe vainely dreame of a mutuall relation betweene merite & wages out of Math. 6.1. For that reward alone which is due of debt, doth put on the me­rit of works, but that which is not due debt, or free doth not. And we doe freely confesse the good works of iust men haue a most liberall remuneration or recompense both in this life, and also in the life to come, but by fauour, not of debt.

What is debt?

It is that which a man is bound to pay: and it is double; debt by order of iustice, for the payment whereof a man is bound, by reason of the excellencie and worthinesse of the be­nefit bestowed vpon him, and this properlie is called debt. But improperly that is called debt which is due by couenant, and free promise, or because it is so couenanted and agreed vpon. Out of all which it followeth, that that properly is a merite or a [Page 367] meritorious worke, whereunto by reason of the excellencie ther­of something is due by order of iustice.

Ʋ Ʋhat then, are the good vvorkes of men merito­rious in the sight of God?

If you speake of euill workes, wee affirme that they are meritorious, taking the name of merite properly, and punish­ment is due vnto them, taking the name of debt properly, for the vvages of sinne is death. Rom. 6, 23. But if wee speake of good workes, wee denie out of the promises, that any good worke, no not of the most most excellent creature, doth merite at the handes of GOD, because the scripture expresly teacheth it, Rom. 4.4. To him that vvorketh, &c. And Chap. 11.6. If it be of vvorkes, then not of grace Eph. 2.8.9.

2 Because Christ hath sufficiently by his owne merit deser­ued eternall life for vs Mat, 20.28 Ioh, 16, 2 1 Ti. 1.10 Heb 9, 12.

3 Because all our boasting must be taken away Eph. 2, 9 1 Cor, 4.4,

4 Because the nature and condition of a merite, doth re­quire these three things.

1 That that worke whereby wee merite be free, not due from vs to him, to whom we doe performe that worke of ours. But whatsoeuer good we doe, it is onely some part of our dutie to­wards God, which wee owe vnto him Luk, 17.9 10. &c Ro. 8.12, and who hath gi­uen to the Lord first, and it shall be restored to him againe. Rom. 11.35.

2 That the selfe same worke of ours, and gift which is of­fered be profitable and commodious for him, of whom wee merite, but no action of ours brings any profit to God. Psal. 16.2. My good dooing reacheth not vnto thee. Iob. 22.2. For the Lord hath no neede of any thing of ours, Psal. 50, 11.12.

3 It is required that the thing wee offer bee proportio­nable; and in price and worthinesse equall to that thing which wee doe receiue of another, and wherewith another doth recompence vs Ro. 1, 27. But no good workes of ours are wor­thie, that is proportionable to saluation and life eternall, which wee receiue of GOD, because there is no pro­portion betweene our good workes and life eternall.

Rom, 8, 18Therefore to conclude; our good workes merite nothing at the handes of God, and for this cause eternall life is called the free or gratious gift of God. Rom, 6.23.

Further wee deny that simplie God oweth any thing to a good worke, if the name of debt or wages be taken properly: for neither is there any such excellencie of any good worke whatso­euer, that god should be indebted to it by the order of iustice. Luk. 17.9 doth the Lord thanke that seruant because he did those thinges that were commaunded him? I trow not. Although it cannot be denyed that rewarde is due to good workes by couenant & free pro­mise, to wit if they be perfect. Rom. 4.4. to him which vvorketh namely to him that perfectly fulfilleth the law, rewarde is coun­ted to him of debt: and in the law, shewing mercie to thousands of them that keepe his commaundements &c. Exod. 20.

Is there any thing then due to the good vvorks of the regenerate, at least by couenant and promise?

No. 1. Because we liue not vnder that legall couenant of workes, wherein God couenanteth with man vnder condition of the workes of the lawe. but we are vnder the couenante of grace, wherein god maketh a couenante with man, vnder condi­tion of Christes merit to be laid hold on by our faith.

2 Because though we graunt that we are still vnder the coue­nante of the law, yet according to that couenant and promise made therein, God oweth not any thing to our workes, but death: for our workes, euen in the state of regeneration are imperfect, neither can they indure to be examined according to that rule of the lawe of god, vnlesse you would make that law of God, so holy and so perfect, a leaden rule, as the papists doe at this day.

Are there not also in the Gospell euery where promised many blessings both temporall and eternall to our good workes?

In deed they are promised as Psal. 84.12. He will not depriue them of good thinges that walke in innocencie. 1. Timoth. 4.8. godli­nes hath the promise of this life and of that that is to come. Math. 5.12. your rewarde is greate in heauen. Luc. 6.38, Giue, and it shalbe giuen, vnto you. Math. 25.29. to him that hath it shall be giuen, and the faithfull seruant shall haue rule ouer many things. And. Cap 10.42. he that shall giue a cup of colde water in my name shall not lose his reward, And Cap. 19.29. he that shall leaue house, bre­thren [Page 369] sisters etc.: for my sake shall receiue an hundred fold in this life and shall inherite eternall life. Reuela. 22.14. Blessed are they that keepe his commaundements, that they may haue right vnto the tree of life, and may enter by the gates into the City. But yet not vnder con­dition of workes which should procure those benefits vnto vs: but as they do manifestly shew vnto vs, & prooue as effects better knowne to vs, that wee are pertakers of that condition which is in the couenante of grace, whereby alone it being fulfilled, those benefits are procured: neither are they bestowed on vs, as of debt, but as free rewardes.

How doe the promises which are made in the gospell with condition of workes, differ from the Legall promises?

1 All the promises which are to be found in the gospel with condition of workes are made in Christ, and for Christs sake & for his merite sake.

2 They be altogether franke and free, therefore the rewarde is not giuen of debt or by couenante, because we haue fulfilled the condition of workes, but of mere grace and mercy, & for Christs sake and his merit.

But the Legal promises are not made for Christs sake, nether is rewarde giuen to them of mere grace, but for the condition of works performed, and obserued, which is impossible to man.

VVhat then, are the Legall promises concerning the re­warde of good workes to no purpose?

Truly they are, for they performe nothing, vnlesse the condi­tion of perfect obedience be performed, do this and thou shalt liue. Yet they are performed and become profitable thorow the gos- in them that beleeue, not because they fulfill the lawe but be­cause they beleeuing thorow Christ are reconciled vnto god, and the law thorow faith is established. Rom. 3.31. both because he hath perfection which beleeueth in Christ, saith Ambrose: as al­so Rom. 10.4. Christ is the end and fulfilling of the law to euery one that beleeueth: hence. 2. Cor. 1.10. All the promises in Christ are yea & amen; that is to say, in Christ alone they are propounded to [Page 370] be exhibited, and to be performed.

Doth not the merit of Christ at the least giue the vertue and efficacie thereof to our workes, that they may merite and deserue the grace and fauour of God?

Christ hath merited for vs Iustification, Regeneration, and life eternall; but that we our selues should merit euen any the least benefit, much lesse those speciall benefits, he hath not merited. For then there should be some thing detracted from the meere grace of God, and Christs merit, if we should in any part come into participation of merit with him. Therefore Paule, Rom. 4.4. doth so seuer works and grace, thar granting workes, he denieth grace. To him that worketh, saith he, reward is not imputed of grace. And Rom. 11.6. he sheweth such a disagreement betweene works, which those men call meritorious, and grace, that the one of them being granted, the other must needs be denied. But if it bee of grace, then not of workes, else grace should be no grace. The same is to be said of Christs merit: for seeing that the merite of Christ, and grace do necessarily stand together, Christs merit and ours can by no meanes agree together.

Doth not Paule in those places speake of workes done by mere naturall men before regeneration?

Nay, but rather he speaks of good workes which cannot be done without faith Ro. 14.23. And of the works of Abraham the father of the faithfull Ro. 4.2.3 23.. And there was neuer yet any question of the workes of the vnregenerate, seeing they are all sinnes, though some be more hainous then others. For Eph. 2.3. By nature we are all the children of wrath, to wit passiuely, that is, in daunger of the iudgement of God, being angrie with vs, and Hebr. 11.6. It is impossible vvithout faith to please God.

Seeing the Scripture doth commend vnto vs this rule of the iudgement to come in these vvords, God will giue e­uerie man according to his workes, Psal. 62.15. Math. 16.27. Rom. 12.6. Rev. 22.12. shall sentence be giuen according to works, as causes deseruing the recompence eyther of life or of death?

If you speake of the workes of the Reprobate, it cannot be denied, but they shall bee the cause of the sentence of death which shall be giuen. But if we speake of the works of the elect, then we affirme that God will giue sentence of life eternall, and that he will rewarde the elect according to their workes, yet, not as causes of life and rewarde, but as certaine effectes demonstrations, and tokens testifying of the causes them­selues.

But the true and onely causes are, the decree of God from all eternity: also vocation and iustification in time, as that place proueth, Math. 25.34. wherein we haue the expresse forme, and manner of the iudgement to come. Come saith hee, ye blessed of my father, take possession of the kingdome prepared for you before the foundations of the vvorld vvere laide. For this calling of them by name, and putting them in possession of the kingdome of heauen, doth sufficiently shew the cause why the elect are put in possession of the kingdome of heauen, to wit, because they be, blessed with all spirituall blessing in Christ, Ephes. 1, 1.2. being freed from the curse of the law Gal, 3, 14, they are the heires, and sonnes of God by his free promise, and therefore called and iu­stified. For adoption, vocation, and iustification are parts of that blessing of God in time. Whereupon those whom before, verse 34. he had called the blessed of his father, verse 37. he calleth iust, and calleth the verie kingdome of heauen it selfe an inheri­tance.

2 They prooue the cause of saluation to be laid in the eter­nall decree of God, because before the foundation of the world, there was prepared for those blessed ones, that is, which were cal­led and iustified in time, that kingdome, into possession whereof he will put them.

3 That particle, according, or euen as, in those sayings, doth not signifie the cause, but the conformitie: as in that, 1. Corin. 13.12. That I may knowe, according to that, that is, euen as I am knowne. So, GOD shall giue to euerie one accor­ding to his workes, that is, euen as hee hath done good or euill.

But the causes of death whereunto the reprobate shalbe adiudged are placed out of themselues, to wit the malediction of God, and the decree of God (for the king shall say Math. 25.41. get ye hence ye cur­sed into euerlasting fire:) and yet they let not, but that their workes also be the cause of damnation. Are not then besides those causes of the benediction and decree of God, the good vvorkes of the elect in like manner the causes of saluation?

There is not the like reason of euill workes and of good works: For euill workes are our owne, and merite vnto vs: but good workes are not our owne, but workes of the holy ghost in vs, & such as we owe vnto God. Luk. 17.10

Besides, euill workes are perfectly euill, and euen the least e­uill that can be, deserueth death: but good workes are imperfect­ly good: and there is nothing but that which is in euery respect absolute and perfect can procure life, and that also by promise: Therefore good workes cannot be numbred among the causes (of saluation.)

Adde moreouer that the Apostle doth manifestly attribute the sentence of life to faith imbracing the gospell. 1 Thess. 1.10. when he shall come (saith he) to bee made glorious in his saints, and to be made wonderfull in them that beleue (because faith is esteemed as our witnesse in that day.)

Whether is there in those words, Come ye blessed only a calling and adiudging them to life: and then after foll­oweth the cause taken from their works, for I was hungrie and ye gaue me to eat?

Yea the compellation or calling, and the proposition doth cō ­taine the cause of the sentence: and the reason is added after from the effects, prouing that cause, and testifieng of it, as though he should say thus, Enter ye into heauen, because ye are bless­ed, and ordeined vnto the kingdome of heauen: For by your good workes ye haue declared that ye are blessed, and from all eternity ordeined to the kingdome of heauen.

Ʋ Ʋherfore will he giue sentence according to workes?

Because workes are better knowne to vs, as the effects which be better knowne then the causes themselues: now it is the will of GOD that in that Iudgment all thinges should [Page 373] be visible, and perceiued by sense; that iudgement may bee giuen of true and liuely faith by her naturall properties and true effects, least we should boast of the visard of faith, or the sha­dow of it in stead of true faith.

Againe, not to shew the cause of saluation, but to the in­tent wee should be stirred vp to the studie of good workes, for so much as wee are certaine wee shall not lose our labour.

In what respect then is life eternall called a reward?

In a generall signification, & according to the proper phrase of the Scripture, whereby wage doth signifie not by relation, but ab­solutely the extreame part or the end of any thing. Also rewarde, yet free, yea a gift, as Paule declareth, Rom. 6.23. The wages of sin is death, but the gift of God is eternall life through Iesus Christ our Lord.

2. Not as a cause but as a consequence, because that though eternall life be giuen for another cause, to wit, for the merit of Christ apprehended by faith, yet it is giuen also as an appurte­nance in recompense of the labours and miseries which the godly suffer in this life as Christ saith Mat. 19.29. Whosoeuer forsaketh houses, or brethren &c. For my name sake, shal receiue an hundred fold and shall inherit eternall life: euen as the inheritance is giuen to the sonne, not fot doing his duetie, but because hee is a sonne accor­ding to that common saying, As soone as the sonne is borne the por­tion is due. as also in recompence of his obedience.

And why doth God promise reward to the good workes of his children?

Because they beleeue: now they which beleeue are righteous through the righteousnes of Christ imputed vnto them, & to the iust, life is promised and abundance of all good things.

To what purpose doth hee thus promise?

1. That they might bee spurred on to doe their duety more cherefully.

2. That they might be testimonies of Gods prouidence, because the goods of this life come from him, and are distributed at his pleasure according to the saying in the Prouerbs: Pro. 10, 20. The blessing of the Lord maketh rich: and that hee will preserue his Church in this life, and prouide for his: wherefore Christ saith, Seeke first the kingdome of God and his righteousnesse, and other things shall be added [Page 374] vnto you. Math. 6.33.

3 That God might stirre vp his to beleeue, to call vpon him, to hope, and giuing of thankes, according to that Psal. 50.15. I vvill deliuer thee, and thou shalt glorifie me.

4 That they might be remembrances, and pledges of the pro­mise of grace, for which they are bestowed vpon vs.

What causes ought to prouoke vs to liue vvell?

1 The commaundement of God, whereunto all creatures should obey. 1. Thess. 4.3. This is the vvill of God euen your sanctificaiton.

2 Our dutie which we owe, that we may declare our thanke­fulnesse towards him. Rom. 8.12. We are debtors to God, and not to the flesh: neyther are we our owne men, but his who hath elected vs to holines of life. Luke. 17.10. he hath redeemed vs from all in­iquitie, and cleansed vs in the bloud of Christ, that we might be made followers of good works Luk. 1.74, 75. 1 Cor, 16.19 20..

3 The necessitie of order, of the cause and the effect, for a good tree bringeth forth good fruit. Math. 7.17. and they that are lead by the spirit of God are the sonnes of God. Rom. 8.14. 1. Iohn. 3.9. Euerie one that is borne of God doth not commit sinne, that is, by af­firming the contrarie, he endeuoureth after holines, because the seed of God abideth in him, that is, the holy Ghost, so called by the effect, because by his vertue, as it were by a certaine seed we are made new men.

4 Faith which cannot be kept, where we go on in sinne against conscience. 1. Tim. 1.19. Fight the good fight, hauing faith and good conscience, vvhich being put avvay, some haue made shipvvracke of faith.

5 The excellency of good workes, because thorow Christ they are that worship which pleaseth God, or sacrifices of thankesgiuing seasoned with faith, as it were with salt, kind­led with the holy Ghost, as it were with fire from heauen, and sanctified by the merit of Christ, and accepted of God thorow Christ. 1. Pet. 2.5.

6 Our owne dignitie: For being iustified wee are the sonnes of God, the holy Temple of GOD, Kings and Priestes [Page 375] annoynted of the holy Ghost, wherewith being clothed wee ought to publish the righteousnesse of God, in thought, word, and deed, and the prayses of God by confession.

7 The promises of Gods blessings as well corporall as spi­rituall. Leuit. 26.34. Deut. 28. Esa. 1.19 If ye vvill vvalke in my precepts, I vvill giue you raine in due season; and the free reward of our pa­tience and obedience toward God, as Moses Heb. 11.26. is said, to haue respect to the recompence of revvard, because, 1. Timoth. 4.8. Godlinesse hath the promises of this life, and that vvhich is to come.

8 The good that comes by them, for wee must doe good workes, to further our neighbour by our godlinesse, to glorifie GOD, and to stoppe the mouth of the aduer­saries Luk, 6.7. 1 Pet. 2.12 14. &c. Titus. 2.8..

9 That by the fruits of faith wee may be made more certaine of our election, and vocation, and being made new creatures, may nourish in our selues the hope of life eternall. 2. Peter. 1.10. Iames. 2.17.

Why must we auoid euill workes?

1 Because they displease God, Psalm. 5.5. Thou art not a God that delightest in iniquitie, neyther shall the vvicked dvvell vvith thee: and they prouoke him to anger, thou hatest all those which vvorke vvickednesse. verse. 6.

2 They doe dishonour the profession of the Gospell, and the glorie of God, Rom. 2, 24. For your sakes is the name of God e­uill spoken of, among the Gentiles: as Nathan saith to Dauid. 2. Sam. 12.14. Thou hast caused the enemies of the Lord to blas­pheme by this meanes.

3 Because they draw downe vpon vs punishments, both publike and priuate, warres, famine, pestilence, &c. Deut. 28.15. &c. If thou vvilt not heare the voyce of the Lord thy God, Leuit. 26.3 14. &c. thou shalt be cursed vvhen thou goest forth into the field. &c. A­gaine, Thou doest chastice the sonnes of men for their iniquities. Psal. 90.8.

4 Because there followeth the tyrannie of Sathan, into whose power the reprobate are deliuered vp, in whose snares they are taken captiues, and doe his whole pleasure. 2. Tim. 3.26.

[Page 376]5 Because by ill doing all spirituall exercises are hindred, faith is weakened, the conscience wounded, calling one God distur­bed, and ceased, the holy ghost greeued. Ephes. 4.30. do not ye greeue that holy spirit of God wherewith ye are sealed.

6 They deserue eternall damnation as Paule witnesseth, they that doe such thinges haue noe parte in the kingdome of god, nei­ther shall they possesse it, Galat. 5.21. & 1. Cor. 6.10.

Are good workes necessarie to saluation.

The question is ambiguous, for if it be taken in this sense, that our good workes are so necessarie to saluation that they are the cause or merite of righteousnesse, saluation and life eter­nall; it is false. But if it be vnderstood, that new obedience is ne­cessarie, so as it be a duety which we owe, and an effect necessari­ly following reconciliation, it is true.

2 Because god will saue noe man without repentance: and the gift of the holy ghost is necessarie to life eternall, as Christ saith. Iohn. 3.3. vnlesse a man be borne againe &c.

3 Because faith without which it is impossible for any man to be saued, cannot be without good workes, and faith hath chari­tie euer ioyned with her, though not in action, yet in possibility. Gal. 5.6

4 Because Bernard saith good workes are the way to the kingdome, not the cause of raigning Neither can any man attaine to life eter­nall but by the way of good workes, which God hath prepared that wee should walke in them. Ephes. 1.4. &. 2.10.

What is to be obserued in the sayings of the Scriptures vvherein iustification, saluation, and life eternall is ascribed to workes?

1 Legal sentences are to be vnderstoode of perfect good workes, such as none can be found in no creature: But euange­licall sentences doe alwaies include faith in our workes. And we must vnderstand that by faith in the first place, iustification is receiued, and acceptation to life eternall: afterwarde in the se­cond place and by consequence, workes are accepted as the fruites of fairh, and life eternall is promised to these for Christes sake.

2 In such sayings there are not brought forth arguments from the cause, why the person is made partaker of eternall life, but it is shewed from the effects or the adiuncts, what person is par­taker [Page 377] of remission of sinnes & life eternall, So Luk. 7.47. Christ plainely proueth in way of resolution by this argument, that the womans sinnes were pardoned, because shee loued much. But twoe diuerse questions are at no hand to be confounded. The one to whom life eternall is giuen, the other for what cause it is giuen. To them that doe well and meditate in the law of God, is happines and life eternall promised Psal. 1.13 &. 119.1.2 Math. 25.3, but yet it is giuen freely for Christes sake. psal. 32, 1

3 In this question we must remember to obserue a rule of the Rabbines concerning the holy Scriptures. In euery place wherein thou lightest on an obiection for an hereticks, thou findest a medicine in the side thereof. So the scripture, wheresoeuer it ascrib­eth eternall life to workes as a reward, calleth it an inheritance. math. 25 35. Colloss. 3.24

4 When as diuers effects doe depend alike of one and the selfe same cause, the consequence from one effect auaileth to another because of their common dependance as. Luk. 7.47. the conse­quence from loue auailes (to proue) the remission of sinnes: be­cause ech of them dependeth on faith.

5 Where there is a subiect there is his proprietie, and on the contrarie where there is a propriety there is his subiect. So where there is faith there be workes, and where there be good works there is faith.

6 Seeing good workes doe spring from faith, whatsoeuer is attributed to them, must needs be ascribed to the roote (i. faith whence they spring)

Ʋ Ʋhat is the end and vse of good workes?

It is three fold. 1. The glory of God, namely that by them wee should glorifie God before men. Mat. 5.16

2 The testification of our true faith that we may make our calling and election sure to our selues in our owne consciences. 2. Pet. 1.10. And also that we may liue sutable to the gospell & our calling. Ephes. 4.1. I beseech you walk worthy of the calling wher­with you are called.

3 The edification of our neighbour, 2 Cor, 9 which is done whilest that we further him by our workes, or prouoke him to doe the like. 11. 12. 13 Act. 3.14.

Ʋ Ʋhat is contrarie to this doctrine?

1 Euill workes.

2 The error of the papists, who teach that good workes may [Page 378] be done without faith, as also of them that thinke they are per­fect, which boast of the perfection and purity of workes, and se­curely rest in them. Also their error who bragge of their merits of congruity and condignity, and boast of the workes of superero­gation which teach that their wilworships, Numb. 15.39. Ezek, 20.18 19 Mat. 15.19 that is worships of there owne deuising are acceptable to god. Which accompt these for good workes which are done with good intent, and leane only on the will and tradition of men: which imagine that the violating of these is more hainous then of the commande­ments of God. As for that which is saide that we must heare the guides euen as Christ himselfe Luk. 10.16, Heb. 13.17, it must be vnderstood only of the true pastours of the Church which watch for the saluation of the soules committed to their charge: And the error of them who affirme that man is iustified before God by workes, as causes: & sclander vs that we contemne good workes, as though this were in controuersy betweene vs and them, whether good works are to be done, wheras we doe more carefully vrge this then they doe

3 Of the Epicures or libertines, which neglect good workes as vnprofitable,

The three and thirtieth common place. Of Christian libertie.

What doe you vnderstand by this name Christian libertie?

NOT loosenesse, or in generall simply e­uery libertie, but in some respect restrai­ned to some certaine kinde, and certaine degrees. For this Epithite, or title, Chri­stian or spirituall, puts a difference, wher­by this speciall kind of libertie is discer­ned from ciuill, and bodily libertie, and from the counterfeit liberty of other sects. Neyther yet is it contrarie to bo­dily and ciuil libertie Eph, 6.5 1 Cor. 7, 22, or to that seruice, that we owe to God, and to iustice 1 pet. 2.16 &: Rom. 6.18. 1. Cor. 7.22. Hee that is called being free, is the ser­uant of Christ, that is, he ought to serue Christ.

Againe, whereas we speake of Christian libertie, we must put difference betweene the libertie of the will, whereof we haue spoken in the common place of freewill: and the libertie of the person wherof here we are to intreat.

In Greeke it is called [...] 2. Cor. 3.17. for where the spirit of the Lord is, there is libertie.. In Latine it is called li­bertas, libertie, or setting free; not that it it is done by force, as in old time, when the Lord deliuered the people from Pharaoh, vnlesse it be in respect of Sathan, whose power and kingdome Christ hath destroyed: neither is it obtained with the leaue of our enemies, as when the people returned out of Babilon, but by the full price paid not to Sathan, but to God, [...] which the Apostle calleth, the price of our redemption, whereby vve are made free.

How manifold is personall libertie?

Paul sets it downe to be twofold, not in the kinds, but in respect of the degrees, one whereby Christ hauing paide that endlesse price, namely his bloud, wee are redeemed, that wee might be set free from the slauerie of sinne, death, and the Law Ephe. 1.7. Rom. 7.6., which for instruction sake we may call the Redemption of libertie. Whereof the Apostle maketh mention, Rom. 6.22. Now are wee made free from sinne, but are the seruants of God, and 8.2, Christ hath set mee free from the law of sinne and death.

The other whereby wee shall bee wholy redeemed into full and perfect libertie Epb, 1, 14.. And this is called the redemption of liberty that is, freedome of libertie, or of deliuerance. And Rom. 8.21, The glorious libertie of the sonnes of God. Luk. 21.28. And the redemption of our bodies. Rom. 8.23. Wee may tearme that, onely begun, this perfect. For though wee be made free by the first kinde of liberty, yet in some part we are held in some slauerie, by the power of sinne, so as wee cannot doe that we would Gal. 5.17.. And the seruitude of corruption, yea euen death it selfe, doth hold vs fettered in her chaines, vntill that day of redemption Eph. 4.30, when Christ shall by his power, set vs free, being redeemed by himselfe. For wee are one­ly saued by hope, Rom. 8.24. and 1. Iohn. 3.2. Now are we the sonnes of God, & free indeed Mat 5.17.25., but it hath not yet appeared what we shall be, but wee knowe that when he shall appeare, wee shall bee like vnto him, euen as he is.

Like vnto this shall that our deliuerance be, or the restauration of the creature, not of the Angels, or of euery particuler man, but of the frame of the heauens, and of the elements, whereby it shalbe deliuered from the bondage of corruption, whereunto now it is subiect, into the libertie of the glorie of the sonnes of god, that is into that happy estate of incorruption, which shalbe made mani­fest when the sonnes of God shalbe exalted into glorie. For there shal be new heauens and a new earth. 2. Pet. 3.13. 2, pet. 3.21, Ro. 8, 19.20, 21 now in this place we doe especially speake of the first kinde of libertie.

What is christian libertie?

It is a spirituall liberty, whereby we that truely beleeue are freed, and sett at libertie by the bloud of Christ: from the slauery of sinne, and the tiranny of the deuill.

2 From the accusation, burthen and curse of the lawe, the weight [Page 382] of Gods anger, Damnation and eternall death.

3 And being indued with the spirit of adoption, of libertie & illumination, we are deliuered from the vaile of the heart, that is from the miserable blindenes of error, and the bondage of dark­nesse which was brought vpon vs by Adams sinne, lastly from the yoke of the ceremonies of the law, of meates, drink, daies, of apparrell of the bodie, and from such necessary obseruing of d [...]ff­erence, in thinges indifferent, and so from all humane traditions; to the end that wee might willingly and cheerefully as well in soule as in body serue God in righteousnesse and holinesse all the daies of our life. Rom. 4.12.13.14. 1. Cor. 9.27. Gal, 3.45. Tit. 2.11, 12.

Ʋ Ʋhat is the cause of this libertie?

The chiefe efficient cause is god, the meritorious is Christ a­lone the deliuerer, as. Ioh. 8.36. It is expressly said If the sonne make you free you shalbe free indeed. And. Gal. 5.1. stand fast in that libertie whereby christ hath made you free. For he hath purchased this liber­tie for vs with his owne pretious bloud. Col. 1.14 1. Pet. 1.18. The cooperator is the holy Ghost, 2. Cor. 3.17. where the spirit of the Lorde is there is li­bertie, who is also both the earnest, and witnesser of the same.

There be two instrumentall causes namely the trueth or the gospell, wherein this libertie is propounded Ier. 34.15. Behold I preach libertie. Iohn. 8.32. yee shall know the truth, and the truth shall make you free And faith, whereby it is imbraced. Rom. 5.2. By faith are we brought into this grace wherein we stand; the subiect is euery one that beleeueth, whether Grecian or Iew, whether male or female, whether bond or free. 1. Cor. 7.22. Gal. 3.28.

The manner or forme of this spirituall liberty is not perceiued by the sence of man, but it is wrought secretly whilest that the soules of the faithfull are besprinkled, and washed in the bloude of the sonne of God, and are reformed by the holy ghost, and their consciences purified by faith from dead workes, to serue the liuing god, Heb. 9.14. By which meanes it commeth to passe, that this liberty wheresoeuer it is hath these accidents or properties, righteousnesse, peace, a good conscience. and ioy in the holy ghost. Rom. 14.17 1. Ti. 3.3 And therefore Ioseph inioyeth this liberty although a slaue and bound in prison. Gen. 39, 20.21. Daniell sitting amongst the lions. Dan. 6.17 23. Lazarus full of botches and boiles. Luk. 16.20 22.

In what thinges doth it consist, or how manie partes hath it, [Page 382] or how manie degrees be there of this libertie?

Foure. 1. The first is a deliuerance from sinne and death which is wrought by the remission of sinne that it be not imputed, by the mortifieng of the flesh least it preuaile: and by freeing vs from the second death according to the saying of Paule. Rom. 8 1.2. there is no condemnation to them which are in Christ: For the law of the spirit of life which is in Christ Iesus that is the spirit of Christ, or the grace of regeneration, hath freed me from the lawe, the au­thority and force of sinne and death, and therefore this is called, the libertie of righteousnesse, Col, 1, 14, Heb. 9.15 and of life, and the remission of sinnes Eph. 1.7. and transgressions g. the lawe of the spirit of life, that is Christs ho­linesse, inherent in Christe which is in Christ Iesus himselfe, hath freed me from the lawe of sinne and of death.

How are we said to be freed from sinne, seing it doth alwaies dwell in vs, and. Iohn. 1.8. If ye say we haue no sinne we deceiue our selues and the truth is not in vs?

We must distinguish betweene sinne raigning, and sinn subdu­ed: Rom. 6, 6. &c. so also betweene the matter and the forme of sinne: For we are freed from the raigning and dominion of sinne which dwel­leth in vs, also from the forme or the guilt of sinne: whereupon is that. 1. Iohn. 3.6. we reade, whosoeuer abideth in him sinneth not, that is, greedily, with desire to obey it, slavishly and without all resisting of it a, that is to say, he that is truly partaker of Christ doth not giue himselfe ouer to sinne. Againe verse. the. 9. euery one that is borne of god sinneth not, that is he doth not sinne with full pur­pose. And we do not deny that sinne is in the faithfull, or dwell­eth in them, but that it raigneth not Rom. 6, 12. And touching the guilte. Psal. 32.1. Blessed are they whose iniquities are forgiuen, and whose sinnes are couered: blessed is the man vnto whome the Lord imputeth no sinne. But of sinne subdued and the matter of it Eccle. 7.20. it is written: there is no man iust vpon earth which doth good, and sinneth not.

VVhat is the vse ef this part?

It is double. 1. For comfort, that we are freed from the domini­on of sinne which maketh vs strangers from God

The other for instruction that we should be thankfull to [Page 383] him that hath deliuered vs, and with all care to take heed we do not againe intangle our selues in the snares of sinne, least the lat­er end be worse then the beginning 2 pet. 2.20 that is least our last estate be more miserable then our former Mat. 12, 15.. Therefore. Rom. 6.14. Paul reasoneth thus, sinne ought not to raigne in vs, because wee are not vnder the lawe, which maketh vs guilty and prouoketh vs to sinn, for which cause it is called the power of sinne 1. Cor, 15.56: but vnder grace that is indued with the spirit of Christ, by vertue whereof we do subdue the reliques of sinne. Gal. 5.13.14.

Ʋ Ʋhat is the second parte?

Freedome from the morall law, not in regard of obedience but in regard of iustification and condemnation, that is from the do­minion, rigour, extreame iustice, the importunate exaction and iustification of the lawe, or from the necessitie of perfect fulfilling of the law to attaine to righteousnesse.

Againe from the binding ouer to punishment, and therefore from the care and feare of the anger and curse of God, or of eter­nall death for breaking the law, Gal. 3.13. Christ hath redemed vs from the curse of the law, being made a curse for vs, that is he sustei­ned the curse inflicted by the law, that we might escape the same, and that we might obtaine the blessing of Abraham in Iesus Christ, and that we might receiue the promise of the spirit by faith. Hence Paul saith Rom. 6.14. we are not vnder the lavv, be­cause we are not vnder the curse nor vnder compulsion.

And that the lavv is not giuen for the Iust, to vvit in regarde of the burden of the curse, and compulsion.

Ʋ Ʋhy are not wee freed thorow Christ from the first death, as well as from the second death, seeing both of them are the vva­ges of sinne, and depend vpon that threatning Gen. 2.17, whensoeuer thou sin­nest, thou shalt die?

Because the kingdome of Christ is not of this worlde Iohn. 18.36,

Though he hath not cleane taken away the first death, [Page 385] yet to the faithfull he hath changed the nature of it. So as it is the vtter abolishing of the reliques of sinne, and a gate vnto eternall life: according to the rule. Rom. 8, 27. to them that loue god all things are a furtherance for their good: which Dauid meaneth. Psal. 116.15. pretious in the sight of the lord is the death of his saints. And Paule. Philip. 1, 21. death is to me aduantage. And verse. 23. I desire to remooue from hence, and to be with Christ. And. Eccle. 7.2. the day of death is better then the day of ones birth And Cyprian saith, death is the gate to life, the victorie of warre, the hauen of the sea.

3 We must put a difference betweene the times of the King­dome of grace, and the glory of Christ, and the distinct times of the benefits of God; the soule of the beleeuer is regenerate in this life, but the body must of necessity first die before it be rege­nerate. 1. Cor. 15.36. &. 43. That which thou sowest is not quick­ned, except it first dye; now saith he, verse. 44. it is sowne a naturall body, but it riseth a spirituall body (not in substance but in quality) for he calleth that a naturall body which liueth by the soule a­lone, and a spirituall which together with the soule is quickned with the spirit of God.

4 For the exercising of the faith, hope, inuocation, and of the dutyes of charity of the faithfull in the conflict.

5 Because the death of the flesh according to the saying of Paule. 1. Cor. 15.26. is the last enemy, which must at length be abol­ished by a glorious resurrection.

VVhat is the vse or effect of this libertie?

That the beleeuers haue a quiet conscience, they doe no more tremble at the law, but are delighted with it a They beleeue that their obedience though imperfect is acceptable to god as to a father. b

VVhat is the third parte of Christian lihertie?

The giuing of the holy ghost, which is the inuisible & inward sealing vp of the former, Rom. 8.15.16.18. ye haue not receiued the spirit of bondage to feare, but the spirit of adoption whereby we cry abba Father. And. Verse. 16. And, he testifieth with our spirit that we are the sonns of God: now if we be sonnes then heires also, euen the heires of God, and fellow heires with Christ

He doth also take away the vaile of our heart, that is that mise­rable slauery of blindnes, and the yoke of darknes whereunto [Page 385] we are subiect by reason of sinne, and doth enlighten the heart, conuerteth it to the Lord, and maketh vs fit, to behold the light of the Gospell, that we may be deliuered from this slauerie of blindnesse, into the libertie of light. Therefore 2. Cor. 3.17. Where the spirit of the Lord is, there is libertie, that is, quickening, or illu­mination, thorow the holy Ghost, by the preaching of the Gos­pell, whereby that vaile of ignorance, darknesse, and weakenesse is taken from our hearts, that we might be able to behold the glo­rious face of Christ: and lastly it causeth vs to obey the law, not by constraint but willingly and chearefully. Psal. 51.14.

What is the fourth part of Christian libertie?

Freedome from the rites of Moses his Law, or from the cere­moniall Law, and much more from the traditions and inuentions of men, which are ordained for the worshipp of God: and first from the sacrifices and sacraments commaunded of God to the people of the Iewes, which because they were but types and sha­dowes of the truth, ought to cease after the truth was reuealed, as now being fulfilled and hauing obtained their end, for which they were ordained, as the Apostle teacheth in the whole Epistle to the Hebrewes: concerning which we must obserue this rule, All the ceremonies of Moses before, at, or after the comming of Christ in the flesh, are abolished, so as he which will obserue them, falleth from the libertie which we haue in Christ. Gal. 2.4.5. and chapt.. 3.25. Af­ter that faith came, Ep. 2.15, Ga, 2.14.16 vvee are no longer vnder the Schoole­maister,

Further from the necessitie of obseruing certaine legall things concerning things indifferent, as of the choyse and eating of cer­taine meats, obseruing of daies, and such like, of both which parts of libertie. Gal. 5.1.2.13. a.

What call you things indifferent?

Basill calleth them such things as be in our power and indifferent. [...] Na­zianzene, such things as be placed in the meane. Chrysostome vpon the Rom. calleth them things indifferent. So then things indiffe­rent are workes or actions which of themselues, [...] and in their owne nature are neyther good nor euil, but are iudged good or euill by the circumstances of the vse of them. Or else those things or acti­ons are said to be indifferent, which by the law or word of God, [Page 386] are neyther precisely commaunded, neyther expressely for­bidden to be done: As to eate flesh, or this kinde of meate, this day, or that day, or not to eate, to weare garments of this fashion or colour, or not to weare them.

For such things which are eyther expressely commaunded in the word of God, or are manifestly contrarie to the word of God, as to be present at Masse, to be partaker in superstitions con­trarie to the word of God, and repugnant to the benefit of Christ, or else such as be impious, by reason of the opinon of merit or worship ioyned with them, are not middle things, and indif­ferent.

Is it lawfull vvithout all respect and indifferently to vse things that be middle and indifferent?

No, but these cautions are to be obserued.

1. Concerning faith, to wit, that we neuer enterprise or dare to doe any thing with a doubting conscience (which causeth a scruple, as whether it be lawfull for vs to vse this thing; to doe that thing with a good conscience or not): But that we be there­by perswaded out of the word of God, what is lawfull for vs, what is commanded, what is forbidden, according to that. Rom. 14.5. Let euerie man bee fully perswaded in his owne minde, and verse. 14. There is nothing vncleane of it selfe, but to him that thinketh any thing to be vncleane, to him it is vncleane. And vers 22. and 23. Blessed is he that doth not condemne himselfe in that thing which he alloweth, &c.

2 In the vse of things indifferent three sortes of men are to be considered: For some be weake in faith, that is, lesse ex­ercised in the Doctrine of faith, and not knowing their Chri­stian libertie: some be obstinate, some in deed bee stong, and haue learned what Christian libertie is. Concerning the first, we must beware that wee vse not those thinges which we haue learned out of Gods word to bee indifferent, eyther to satisfie our owne lust, or rashly and vnseasonably with the offence of our brother that is yet weake in faith but that wee should mo­derate the vse of those things for the edification of our bro­ther [Page 387] as yet weake thorow ignorance, and but a Nouice in the schoole of Christ, and that so long till those simple ones may be instructed Rom. 14.2.

One man (such an one as hath well profited in the knowledge of the Gospell, and knoweth, what that meaneth, whatsoeuer GOD hath created is good, and nothing is to bee refused, if it be receiued with giuing of thankes. 1. Timoth. 4.4. So that all thinges are pure to the pure, but to the polluted, and vnbelee­uing nothing is pure, but their minde and conscience is defiled. Titus. 1.15.) Thinketh hee may lawfully eate any thing; But a­nother, being weake in faith, eateth hearbs; he that eateth, name­ly knowing his libertie, let him not esteeme as nothing, him that eateth not, that is, let him not proudely despise him; and hee vvhich eateth not, let him not condemnd him that eateth, that is, Let him not condemne that hee vnderstandeth not. So 1. Corinth. 8.11. Doe not thou destroy him vvith thy meate, for vvhom Christ died: VVherefore if meate offend my brother, I will not eate flesh vvhile the vvorld endureth, least I should offende my brother.

And to the second kinde of men, this rule doth appertayne. The obstinate superstitious, or such as maliciously seeke to insnare our libertie, are at no hand to bee confirmed by our abstinence in the abuse of libertie, in their wicked opi­nion.

Wee must yeelde vnto the weake for their edification. But to the Pharisees, that is, such as bee obstinate, and malitiously seeke to intangle our libertie, wee must yeelde nothing at all, that our Christian libertie may bee maintayned safe and sound: Whereupon Christ, Math. 15.24. Let them alone. So Paule permitted Timothie to bee circumcised, hauing regarde of the infirmitie of the beleeuing amongst the Iewes Act. 16.3. But would not suffer Titus to bee circumcised, because it was neede­full for him to defende the christian Libertie against the obstinate, and such as creept in priuilye, [...] Gal. 2.4 Or laye in waite b.

4 Our libertie is not to be dissembled or neglected: but to [Page 388] be vsed to the edification and confirmation of those which are alreadie strong, and are well instructed in the word. So Paule. Gal. 2.11. writeth, that he did verie sharpely reprooue Peter, because to please the Iewes he had withdrawen himselfe from the Gentiles, least he should offend them: whereby he did embolden the obstinate Iewes to iudge the Gentiles for euer to be vn­cleane

5 Those which be ignorant, and frowardly weake, must not condemne that they know not, but must leaue their power and libertie to those which be stronger then themselues Ro. 14.13. Neyther let any Church condemne another, because of their diuers manner of obseruing of things indifferent; as it fell out with no small dan­ger in the primitiue Church about the feast of Easter, and fasting.

What should we thinke of the tradions of men, which are not ordained of God?

Wee must haue respect to the written word of God alone, in whatsoeuer concerneth his worship, and not vnto the traditi­ons of men: For God hath reuealed vnto vs the manner how he will be both knowne and worshipped. And therefore there is no obedience due to constitutions which concerne doctrine, or the spirituall gouernment, which are eyther directly, or indirectly contrarie to the word of God, and doe drawe men from Christ: or else to such rites and ceremonies, whereof some bee foolish vaine, and verie toyes: others eyther in themselues, or by some other accident superstitious: other some impious and wicked, as the selling of Masses, praying to Saints, vowes of single life, the differences of meates, the supremacie of the Bishop of Rome, the making of Idoles, and the crosses, the opinions of freewill, of merits, and of Indulgences, of transubstantiation, of the Chrisme, of fasting in Lent, of holy-water, of the consecra­tion of Altars, the determinations of Councils, monasticall vowes, prayers for the dead, the dreame of Purgatorie, the wor­shipping of reliques. Math. 16.6. Beware of the leauen of the Pha­risees: and 15.9. In vaine doe they worship me vvith commaunde­ments of men. And Ezech. 20.18.19. VValke ye in my precepts, and not in the precepts of your Fathers. Ʋ Ʋee ought rather to [Page 389] obey God, then men, Act. 5.29. If any man preach another Gospell let him be accursed, Gal. 1.9.

But lawfull ceremonies ordained by an Ecclesiasticall Synode, without all opinion of worship, and of necessitie, but that all things might be done in the Church comely, and according to order. 1. Cor. 14.40. although not of themselues, yet by the law of charitie ought to be obserued. So as he which doth contemne them, and obstinately refuse them with offence, is guiltie before God, of violating order, and breaking the bond of charitie. But where there is no scandall, not obstinate disobedience, they do not sinne which omit such ceremonies.

Furthermore some humane rites are not in themselues impious, but yet little, or nothing auailing to edification, which it were good if they were cleane taken away. In the vsing of these, or in the omitting of them, wee must haue regarde of of­fence.

Doth this speech of Christ Math. 23.2. the Scribes and Pha­risees sit in Moses chaire, whatsoeuer they say doe yee, allow of traditions or opinions con­trarie to the word of God?

No, in no case, but of Moses his constitutions and manner of gouernment which were by the ordinance of God, for heere indeed they were to be heard, howsoeuer in other things they did wickedly. Thus much the metaphor, or borrowed speech of the Chaire, doth import, which they did occupie as the Teachers of Moses Lawe. And he that bids to heare the Pharisees, if they teach out of Moses, else where warneth his disciples to beware of their Leauen; Math. 16.6. so neyther ought that saying. Luke. 10 16. He which heareth you, heareth mee, to be applied to opinions contrarie to the Gospell.

What should wee thinke of good intents as they call them?

That there is no good intent, which doth appoint any thing in the worshippe of God euen without all reason against the word of God, by the onely rule of mans reason. See that yee doe not euerie man what seemeth him right in his owne eyes, but whatsoeuer thinges I commaund you. Deuter. 12.8. and 11.8.

When Paule doth commaund, Rom. 13, 5. to obey the Ma­gistrate not onely for anger, that is, feare of punish­ment, but also for conscience sake, doth he meane that it is lawfull for the magistrate to impose a law on mens consciences?

No, seeing he doth euerie where extoll the worship of God, and the spirituall rule of liuing well, aboue all the deuises of men whatsoeuer: But his meaning is only this, that we are to obey the magistrate commanding honest & lawfull things, that is, so farre as we may by the word of God, because God doth enioine vs this obedience, whose commaundement no man can refuse with good conscience in the sight of God. Therefore hee doth not subiect the conscience to mens lawes, but to the ordinance of God, so farre forth as he doth command vs to obey the lawes of men, which are not repugnant to the lawes of God.

What are we to thinke of ceremonies ordained by Christ?

They must be obserued, because of the commaundement and authoritie of him that ordaineth them, but yet so as by the obser­uing of them, men are not iustified in the sight of God.

Againe in the case of necessitie that men are excused if they doe not obserue them, as if any man being by necessitie hindered, doe abstaine from the vse of the Sacraments, so that there be no con­tempt, according to the saying of Bernard, not the want of sacra­ment, but the contempt is damnable.

VVhat is the end and fruit of this part of Christian libertie?

1 That wee may vse the giftes of GOD with a quiet consci­ence, for which purpose he hath bestowed them vpon vs, yet so as we must moderate this vse, by the edification of our neigh­bour.

2 That wee may knowe that our consciences are at liber­tie from the power of all men, 1. Corinth. 3.21. & 7.23. yee are bought with a price, bee yee not the seruants of men.

3 That wee should not condemne our brethren which are yet but simple, for they stand or fall to the Lord. Rom. 14.4.

Lastly, that wee might serve God, and not Creatures with [Page 391] true worship, that is, with spirituall worship, neyther tha we should sooth our selues, or other men in euill.

Ʋ Ʋhat things make against this?

Not the seruice of the bodie which is of the inferiours toward the superiours: nor that seruice which is of the spirit towards God, or of the bodie to the spirit, of which, 1. Cor. 9.27. But the slauerie of sinne, errour, and of the ignorance of the law, and of the constitutions of men.

2 The Iewes who dreame of the earthly kingdome of the Messias.

The Paradoxe, or odde opinion of the Stoicks which attribute libertie to none, but onely to the wise men of the world.

4 The bands of humane lawes, and traditions wherewith the consciences of men are burdened.

5 The errour of those who boast that they are freed by the preaching of the Gospell from all bodily debts, and therefore denie all duties which they owe vnto their maisters, creditors, and magistrates. As also of the Libertines, and Anabaptistes which vnder a colour of Christian libertie bring in libertie of sinning, ab­using the saying of Paule, Rom. 7.25. I my selfe, in my minde serue the law of God, but in my flesh the law of sinne: For hereupon they say, that they doe in the flesh onely commit adulterie, are drunken, liue impurely, but in minde and spirit that they are pure and serue the law of God, whereas our libertie doth rather re­spect this, that we should bee seruants of sinne no more: for hee that committeth sinne, is the seruant of sinne. Iohn. 8.34. And Paule, Rom. 8.13. If yee liue after the flesh, yee shall all die.

So then the words of Paule are the words of one who wrast­leth against sinne, neyther are they to be vnderstood of vo­luntarie and outward actions, but of the sinfull affections which do spring forth, from which, not the most holy men can be wholy freed, so long as they carie about them this mor­tall bodie.

6 Of the Millenaries, concerning the kingdome of the saints in this whole, which shall last a thousand yeares before the last day.

[Page 392]7 The error of the same Anabaptists, who vnder the colour of spiritual libertie, take away the Magistrate, freedome from the du­ties of Magistrates, and ciuill subiection, where there is nothing hinders, but a man may be free in minde, and seruant in his bodie. Therfore Paule saith. 1. Cor. 7.21. Art thou called being a seruant? let it not trouble thee, as though this calling was vnworthy of Christ. And, Ephes. 6.5. yee seruants obey your bodily maisters as the Lord.

8 The rashnesse of those who abuse things indifferent vnsea­sonably, or intemperately, or without all difference, hauing no regard at all of their weake brethren, but rashly offend them. Rom. 14.15.16. 1. Cor. 6.12. and 10.23. 2. Cor. 11.12.

The foure and thirtieth common place. Of Offences.

VVhat is the signification of the word?

THE Grecians call it [...] Math. 18 7, a Scandal, [...] an offence 1. Cor. 8.9, and [...] a stum­bling blocke 1. Cor, 9, 12; and this word Scandall is deriued eyther of [...], signifying to halt, so as a scandall is an offence or stum­bling blocke whereat he that stumbleth, falleth, or staggereth, or is so hurt that he begins to halt: or else of a word that signifies some crooked thing, as we say acrooked thing will neuer be streight. So then a scandall doth most properly signifie the crosse beame in a trappe wherewith mise, foxes or wolues are taken. Whereupon the Church hath borrowed the name of scandall to signifie layings in waite, wherewith men are intrapped, euen as beastes in the gins Esa. 8.14 15..

[...] is properly when something in the way hindreth the feet, whereupon a man lighting doth stumble, deriued of the verbe [...] which signifies to stumble. Rom. 14.13. to put a stumbling block or scandall before his brother: hence it is called the stone of stumbling Rom. 9.32 33 1 Pet 2.8. For euill examples of sinnes are like vnto certaine stones on which men lighting do stumble, yea doe fall downe flatt. Whereupon is that. 1. Cor. 10.12. he that standeth let him take heed least he fall.

And [...] or [...] deriued of the verbe [...], which sig­nifieth to hitte against a thing, to disturb or break of, it is the ve­ry offence it selfe, or the dashing against any thing, in latine they call offence; when in the way there lies some stone or logge against which men as they walke doe stumble, so as they hurte their feete, or else fall downe headlong, whereupon Leuit. 19.14 it is said, put not a stumbling block before the blinde.

Now this word scandall is in the perdicament of relation wher­by it comes to passe that it signifieth sometimes the matter, that is to say the very obiect or impediment, offending any man: and sometimes the manner or forme, that is the very offence it selfe.

VVhat is the scandall?

Whatsoeuer is the cause or occasion to any man of offence, whether it be word, deed, or example or counsell, whereby our neighbour is either grieued, or troubled, or offended so as he is either hindered in the streight course of saluation, or turned out of the way, or is induced to any errour or sin, Rom. 14.15. 1 Cor 8.9. or else is confirmed in some euill. a

How many are the kindes of Scandalls.

Bernard, maketh twoo, Inward and outward: Inward is when the old man giueth offence to the new man, touching which Mat. 5.20. If thy right eye offend thee plucke it out & cast it from thee, where by the ey, hand, and foot, he vnderstandeth the lustes of the flesh, or of the olde man which doe often annoy the new man; & all impediments although neuer so deare which hinder a man, so as he cannot walke in the continuall obedience of the law of god. Outward, which cometh from without, and giues any man the cause or the occasion of falle.

This externall scandall how many folde is it?

Threefold: Actiue, either giuen or afforded: passiue or taken; [Page 394] and mixt of them both.

Ʋ Ʋhat is a scandal giuen?

Whose fault proceedeth from the author of the thing, or acti­on it selfe, either when a man doth giue another an effectuall cause of falling, or else some word or deede, that is euill in it selfe, because it is repugnant to the loue of God and our neighbour: and therefore such a thing as of it owne nature, and of it selfe doth either confirme the liberty of sinning in others, or else ei­ther greiueth the godly, or doth carie them into error & sinn Math. 18.6, 7. whereof Christ speaketh to Peter. Math. 16.23. Get thee behinde me Satan, thou art an offence vnto me; For though Christ himselfe did not stumble, yet there was noe let in Peter, but that Christ, being astonished with thinking of the crosse, should haue bro­ken off the course of his calling, and Peters speach in very deed did greeue him, and might haue giuen an occasion of falling to the weake.

How manifold is a Scandall giuen?

Double, by deuiding the subiect into the accidents, priuate & publick: Priuate, which may, also be called Domestical, whereby one, or some few are offended, as children, seruants, husbands & wiues, as when the child, seruant, Husband or wife, see the pa­rents, Maisters, wiues or husbands abstaine from the worship of God, heare them sweare, to doe any thing, or to speake vnchastly, whereby it presently commeth to passe that they are either gree­ued or else ready to imitate their examples.

Against which Christ speaketh, whosoeuer shall offend one of these litle ones which beleeue in me, it had beene good for him rather that a Milstone should be hanged about his necke and he should be cast into the sea. Mark. 9.4. Publick is whereby some whole mul­titude is offended, or else that which giueth an occasion of fall­ing to many weake ones; as coueteous men doe, whoremaist­ers, drunkards, and such like which by their bad manners offend the Church and doe cast both themselues, & many others head­long into ruine.

2 A scandall giuen is distinguished by the distribution of it, [Page 395] from the adiuncts, or from the difference of the persons that cause it: and hereby it comes to passe, that one is farre more gre­uous and pernicious then another, for that which is giuen by a person placed in some great dignity, is more dangerous, and his example hurteth more then that which is giuen by some priuate person, or otherwaies obscure. So the adultery of Dauid the king is more greeuous Sam. 12, 12. &c., then of some obscure Citizen: and therefore a scandall is more seuerely punished, both in regad of the person himselfe who doth disgrace that place into which he is exalted by god, as also in respect of other men to whome he hath giuen a more effectuall cause of falling by his euill example. So that scandall is most greuous which is giuen of the ministers of the Churches, and the students of diuinity, when they either by false doctrine, or impure liuing giue occasion to many to speake ill of the gospell.

As the sinne of the sonnes of Helie is said to be exceeding greeuous, in the sighte of the Lord 1, Sam. 2 17. And they sinne more hai­nously which be in the communion of the Church then they which be without. So the gouernour of a familie being a drunk­ard, sinnes much more greuously then a seruant.

VVhat is the cause of offence giuen?

The remote cause is the iudgment of God. 1. Against the wick­ed, as was the scandall and impediment which the wise men of Egypt gaue vnto Pharoh. Exod, 7 22. And the false prophets, in whome was the lying spirit, gaue to King Achab 1. King 22 22. and the lying signes of Antichriste wherewith those which receiued not the loue of the truth were deceiued d. 2. Thess, 9 10.11 2. The iudgment of God for the god­ly or the good of the elect, whereof. 1. Cor. 11.19. There must be de­uisions that those which are approued, that is whome experience hath shewed to be of faith vnfained and sincere pietie, might be made manifest.

The nearest cause is Satan, whoe moueth men to all euill.

The helping cause is the naughtinesse and corrupti­on of mans nature, false teachers, the vnskillfullnesse, [Page 396] pride, coueteousnesse, impatiency of teachers. In respect of which causes Christ saith. Math. 18.7. It must needs be that offences come, that is by necessity, not by compulsion, nor by this necessity pro­ceeding from God, but from the voluntary corruption of man: for no man is an offence to another against his will, or through inconsideration but of purpose with deliberation. Therefore though it be necessary that offēces come, yet woe vnto the world because of offences.

Ʋ Ʋhat are the ioint causes, or by how manie meanes is an offence giuen?

Foure.

First By false doctrine and false worship, such be heresies, errors, worshipping of idoles, superstitions, the traditions of men whereby the weake are withdrawne from the simplicity of the word

2 By word or speach and that either filthy, cursed, or blasphe­mous.

3 By life and behauiours repugnant to the law of god, such are filthy gestures, hainous offences, and euill examples in the a­buse of Christian libertie, whereby the weake are discouraged from christianity, but for the most part the offences giuen by doctrine do more harme, then the offences by manners, because they worke more closely, & presently assault the faith: but these other doe sooner appeare and doe lesse hinder our faith; as in the beginning, the deuill gaue Eue a deadly wound, putting into her a false perswatiō Gen. 3.2.. And Solomons idolatrie, brought forth the wor­shipping of idols, for a long time after.

Ʋ Ʋhat punishment is appointed for the authors of this scandall.

Christ. Math. 18.17. doth threaten that lamentable sentence or horrible woe against them, woe be vnto the world because of offences, and. verse. 6. he pronounceth, that it is better for that man by whome the offence is giuen, that a milstone being hanged about his necke hee should be cast into the bottom of the sea.

VVhat is an offence taken?

That which men take vnto themselues from the doeings or sayings of other men, either from true doctrine and the outward forme of the Church, or else in generall from any other things [Page 397] whatsoeuer. But in speciall some speach of ours, purpose or deede which is godly, iust, and of it selfe honest, or at least not done wickedly and vnseasonably: By meanes whereof notwithstand­ing some mā doth iudge ill of vs, but without cause, either of some frowardnesse, ill will, or a certaine sinister spitefulnesse of the minde; or else vpon error, and taketh it as an occasion of offence.

How manifold is an offence taken?

Double, either from man, or from the deuill, from man, which also, by deuision of Accidents into the subiects, is double, of the wicked, and of the godly. The scandall of the wicked is of world­lie men as of the wise men of this world, and of hypocrites, who are offended. 1. at the poore estate, humility, and crosse of Christ in our flesh assumed.

2 At the absurdity imprudently conceiued, of the nouelty, & simplicity of the doctrine of the gospell, and preaching of grace (whereby we are taught that all men being by nature sinners & subiect to the wrath of god are iustified, and saued thorow grace, or by faith alone in Iesus Christ:) and by the article of election & predestination, and the mortifying of the old man.

3 By the life and actions of the godly whereby they imagine themselues to be controlled in the free vse, of the thinges of the worlde.

4 Lastly by the crosses and persecutions, which goe hand in hand with the profession of the gospel, which offence because it springeth from the malice of them that are offended and from their spite it is called the offence of the Pharises, of which Math. 15.12. The discples said to Christ, dost thou not know that the pha­rises are offended hearing this speach of thine. So Christ and the gos­pell were to the Iewes an offence taken, and to the Grecians foolish­nesse. 1. Cor. 1.23. And the stone of offence, And the rocke of offence to the twoe houses of Israel Esa. 8.19. Luk. 2.34 1 Pet. 2.7.8. to witt by accident and priuatiuely: as Christ being despised and reiected is the author of iust condem­nation, whereas in truth and by himselfe (but to the elect) he is the way, the truth, and the life, and the fountaine of all good. Con­cerning this we must obserue the warning of Christ, Blessed is he that is not offended in me. Math. 11.5. So the sermon of Christ con­cerning the eating of his flesh, was a scandall to the Capernaites Ioh 6.41 57, 60,, So the Iewes were offended with Peters going in to the Gen­tiles gal, 2.12.. [Page 398] So the righteous actions of the godly are an offence to the wicked Psal. 56.6 7. So the disciples of Christ pulling the eares of corne, are an offence to the Pharises Math. 12.2. So many are offended by reason of the iarres which follow the preaching of the Gospell to con­demne it.

VVhat are the causes of this offence taken?

The principall efficient cause is the iust prouidence of God, which doth decree and execute this, although men stumble through their owne malice: as it is written, Behold I put in Sion a stumbling stone and a rocke of offence. The second cause is, Satan who prouoketh the wicked to take all things in the worst parte.

The instrumental cause are the men themselues who are offen­ded at the godlinesse of others. The causes assisting are the blind­nes of mans reason, the corrupt iudgment of the world, the affections of the flesh, enuy, malice, rash curiosity, the neglect of the holy scripture, bad opinions conceiued, the perswasion of a mans owne righteousnesse, the desire of gaine and keeping credite, hating to be instructed: occasions, are the confessing and prea­ching of sound doctrine, the behauiours, life, deeds and crosses of the godly, the condition of the truth.

As for the forme or manner it is expressed in diuers examples.

Is this kinde of Scandall to be auoided?

No, but not to be regarded, according to the comaundement of god. Deut. 33.9. He that shall say to his father or to his mother, I know you not, he that shall not acknowledge his brethren and his sonnes these do keepe thy law, o Lord. And according to the rule of Christ concerning the Pharises which were offended at his word. Math 15.14. Let them alone, they are blinde, and the leaders of the blinde. that is neglect them, neither take care for offending them: and of the Apostles Acts. 5, 29. we must obey god rather then men. And of Bernard, It is better an offence should come, then that the truth should be forsaken. Besides we must preferre the first and second commaundement before all the duties to men, according to the example of Elias against Achab 1. King. 18 18. and of Paule against Peter. & those which plaid the Iewes Gal. 2, 3.4 5 11.14.

What is the offence of the Godly taken?

Which is taken only of such as be yet weake in the Church or not wicked, but is greedily taken of them that be more malicious, that they may make the doctrine of the gospell doubtfull and vncer­taine to the simple sort, either by the calamities of the church, the punishments of the innocents, the heresies, & dissentions, which trouble the church, or else by the multitude, power, and authori­ty of the aduersaries of our doctrine, and by the flourishing e­state of the wicked, and the prosperous successe of all thinges. whereupon the prophet saith, my feete were almost mooued, because I burned with zeale as concerning the wicked, beholding the prospe­rity of the vngodly Psal. 73.2.

VVhat remedy haue the weake against this Scandall?

If we call to minde the condition of the auncient Church and kingdome of Christ, if we meditate vpon the heauenly doct­rine, and marke the ruine of the wicked, and the blessed end of the godly: this the Prophet teacheth vs, in that same. Psal. v. 16. I mused (saith he) that I might vnderstand this, but it was hard for me vntil I came into the sanctuarie of God, & considered their latter ende. So Iob contemning the prosperity of wicked men in the middest of his afflictions, burst forth into this speach. Iob. 19.25. I know that my redeemer liueth and that I shall rise againe at the last day.

What is that offence taken which comes from the Diuell?

When men doe wretchedly abuse the faultes and sinnes of the saintes to encourage them to sinne; as Cham the drunkenesse of his Father Gen. 9.2,, orhers the incest of Lot Gen. 19.30 31., Dauids adulterie and murder 2 Sam. 12 2.3, 15, the periury of Peter Math, 26.72.74, Zacheus his extortion Luk. 13.8, & such like, that they may without shame giue themselues to all kinde of wickednesse. And it is well called, Diabolicall of the quality and not of the subiect, because it is vsed maliciously to the dis­grace of the Fathers, and the reproaching of God, and therefore ought aboue all the rest to be taken heed of,

What is the third kinde of offence?

You may call it a mixt kinde of offence, that is partly giuen & partly taken, to witt when a man doth vse his christian liberty vnseasonably: or else when a man dallieth with the enimies of the truth, yet this kinde of offence seemeth to be more like to that which is giuen, then that which is taken. For the auoiding wher­of this rule is to be obserued, we must doe nothing without faith and against charity. Therefore Paul. 1. Cor. 6.12. And. 10.23. saith All thinges are lawfull for me, but all things are not expedient: And the saying of Clement they which doe whatsoeuer is lawfull for them, doe quickly come to doe that which is not lawfull.

Ʋ Ʋhat is the end of offences?

The purpose of Satan who stirs vp scandalls, is to draw men from the truth, to stablish errors, to corrupt good manners, to waste the Church, to increase his kingdome, to hinder the glo­ry of God, to harden and to destroy men.

But the purpose of god, who decreeth them, is to proue his owne, to manifest the reprobates: that there might be made a manifest difference betweene the true worshippers of God and hypocrites 1 Cor. 11.9.

VVhat is the vse of this doctrine?

That our mindes being confirmed by the word of god against offences, and our affections brought into order according to the direction of the law of god, we might be sincere and without off­ence vnto the day of Christ, full of the fruites of righteousnesse, which are to the glory and praise of god thorow Christ Iesus.

VVhat thinges are contrarie to an offence giuen?

Honest examples, speaches and deeds, which inuite others to imitate them, according to the commandemente. Math. 5.16. let your light so shine before men that they seeing your good workes may glorify your father which is in heauen.

The fiue and thirtieth common place. Of Prayer.

What meane you by the word Prayer?

NOT after the manner of Rhetorici­ans, an order of speech throughly la­boured by art which the Grecians call [...], but according to diuinitie, a holy speech or talke with God, not so much of the mouth as of the heart, which also in other termes we call [...], to call vpon, to request, which is properly spoken of him, who being in danger desireth, the helpe of God with a crying out. Hereupon by a Synecdoche, it is taken for the whole worship of God Acts, 2 21. 1 Cor, 1, 2 2 tim. 2, 22, also [...], prayer or intreating, [...], suplication.

The Scripture also Allegorically or Metaphorically calleth it, the calues & fruit of the lips, a sacrifice of praise, incense and a sweet smel. Ose, 14, 3 Psal, 116.17 &. 141.2 Heb, 13, 15 Malach, 1.11 [...]

VVhat is Prayer?

The Greecians doe thus define it, Damasc. [...], that is, Prayer is an ascending of the minde towards God, and a request of things conuenient of him. By a translation taken from burnt offerings vnto prayers. Act. 10.4. Thy prayers and thy almes Acts, 2 21. 1 Cor, 1, 2 2 tim. 2, 22 are come vp into remembrance before God.

Or, prayer is a holy meditation of things pertaining to the glo­rie of God, and our safetie, and an earnest wishing and desiring of the same, proceeding from a filiall or sunnelike trust in God: to the which, for the most part thankesgiuing is wont to be added of holy men for benefits receiued from God.

Or, it is an ardent affection mounting vp to God, whereby we doe both aske and expect, from God alone, for Christs sake, gifts spirituall and corporall, according to his commaundement and promises, and also do giue him thanks for gifts receiued.

Or, it is an ardent & earnest laying open of our hart before God, wherby from faith in Christ, we do either request, or intreat for any thing, or do giue thanks for benefits receiued, whether this be done with words or without words, as with grones & fighs alone.

Wherby it is gathered, that the ten commandements, the Angels salutation, & the rehearsing of the Creed are no praiers, because in these, nothing is asked of God. Though simple people vse those as prayers.

Of how many sorts is prayer?

Twofold, in regard of circumstances: Publicke or Solemn, which is made in a publicke & Ecclesiastical assemblie, & for the most part is wont to be vocal, & it is the 2 part of the ministery 1 King, 8.41 Esr. 7, 23 &. 3.1. And Priuate which euery one do vse priuatly, either at home, or abroad, in secret corners of the hart, as Christ praieth in the mountain Marke, 6.46, Acts. 10.9, Peter in the vpper part of the house. Izack in the field, Daniel in the den, & Paul at the shore.

How many are the parts, or kinds of prayer.

vel, preca­mur, vel de­precamur aliquid. [...]. Paul. 1. Ti. 2.1 doth reckō vp 4 which are, [...], is a deprecation, whereby we desire the turning away of some euil, which eyther troubleth vs alreadie, or hangeth ouer our heads, of the verb [...], which is to aske, to pray, as Luk. 22.32. I haue praied for thee, that thy faith faile not. And Heb. 5.7. Christ is said to haue offered vp prayers and svpplications, with strong crying, and tears vnto him, that was able to saue him from death. [...], which is Feare: as when Paule 2. Thess. 3.2. desireth them to pray for him that he may be deliuered from vnreasonahle and euill men: and when we desire remission of sins, and deliuerance from euill.

[...] [...], is a precation or petition wherin we desire those things which make to the glory of god himself, or som benefit: as the king­dom of christ to come, the name of God to be hallowed, his wil to be done, & daily bread to be giuen vs daily, & the holy ghost to be sent, [...] as Act. 1.14. al continued with one accord in praier & supplication.

[...], is an interpellation or intercession, or postulation made for another. Therfore Ro. 8.26. the holy ghost is said, to make request for vs, & ver. 34. Christ the mediator [...], that is, maketh request for vs, as when one prayeth for another, or all do pray one for another, and for the Church, as Act. 12.5. The Church maketh intercessiō for Peter, or, it is an interpellation wherin we complain to God of thē which do hurt vs, as Dauid somtimes in the Psalms.

[...], is a giuing of thanks, wherin we giue thanks to God either for benefits bestowed vpon vs, & others, whereby we set [Page 403] forth his fatherly chasticement Iob 1.21., or for euils taken away from vs or others, Psal. 116.12. What shal I render vnto the Lord for all his benefits towards me, I wil take the cup of saluation. &c. But the scripture doth not alwaies obserue the differences of those three kinds. Therfore we may restrain them vnto two, that is to wit, inuocation of Gods name, and thanksgiuing: like as Dauid restrained them, Psa. 50.15 Cal vpon me in the time of trouble, I wil deliuer thee, & thou shalt glo­rifie me.

VVhat are the causes of praier.

The efficient inward cause is the holy ghost. Rom. 8.26. For we know not what to pray as we ought, but the spirit it selfe maketh request for vs with sighs, which cannot be expressed. Not that he in very deed doth either pray, or sigh, but because he stirreth vs vp to praiers, & doth inwardly teach vs words and sighes. So he is said to crie, Gal. 4.6. Because he causeth vs to crie: whereupon Zachary 12.10. he is called the spirit of grace & of prayer. And the Apostle biddeth vs pray in the holy Ghost Iude. 20. 1 Cor. 14.16, that is, by the instinct of the holy Ghost.

The instrumentall inward cause is Faith Rom. 10.14.

The principall cause which moueth vs to pray is manifolde.

1 The commandement of God, wherby he requireth of vs seruice of inuocation, which is chiefe in the Church of God, Deu, 6.13. Thou shalt vvatch thy Lord, and serue him alone, and Psal. 50.15. Cal. vpon me. Mat. 7.7. aske, seeke, knocke. 2 The promise of hearing, and I vvill heare thee, Psal. 50.15. & 145.18. The Lord is neere vnto al that cal vpon him: & Pro. 18.10. The name of the Lord is a strong tower, the weaponlesse man flying vnto it shall be safe & sure. Hither do belōg the alluremēts, wherwith Christ doth allure vs to pray, Mat, 7.7. it shal be giuen you, ye shall find, it shall be opened, [...] and Luk. 11.13. if ye which are euil can giue good gifts vnto your childrē, hovv much more shal your heauenly father giue the holy Ghost to them that desire him. Ps. 65.3. thou O God vvhich hearest my praier, vnto thee shall all all flesh come. And Esay. 65.24. ye shall call vpon me, & I vvill heare yea bef re ye crie, vvil I ansvvere you, for our heauēly father knoweth that we haue need of all these things before vve pray, Mat. 6.32. 3 The feeling of our pouerty, & of the want of others, spiritual & corporall, & the desire of Gods kingdom, & glory, seeke first the kingdom of God, & his righteousnes, & the rest shal be cast vnto you, Math. 6.33.

4 Daungers & troubles of all sorts which do compasse vs about, miseries, diuers tentations, the fault and guiltinesse of our sinnes, and the snares of the most grieuous, and watchfull aduersarie the [Page 404] diuell: Ʋ Ʋho walketh about as a Lion. 1. Pet. 5.8. seeking whom hee may deuoure. Whereupon Christ saith, Math. 26.41. VVatch and pray, that ye enter not into tentation.

5 Exercise of pietie, faith and hope, which from hence doe take increase.

6 The nature and propertie of loue, wherewith the godly are affected towards God: for it commeth to passe that he which lo­ueth is greatly delighted with the communication of him that is loued, and he desireth nothing more, then that he may poure out into his bosome those things wherewith he is affected. Heere­vnto is added, that loue is more and more kindled by the talke of the partie loued.

7 The example of Christ, and of all the Saints, whose chiefe care was in their life time to call earnestly vpon God.

8 The vtilitie of prayer: for by it we obtaine necessarie bene­fits, as well corporall as spirituall, Iam. 5.6. The feruent prayer of a righteous man auaileth much. But the bountiful largesse of Gods benefits and gifts as well corporall as spirituall, and his so great miracles, which are seene which way soeuer you looke, ought of right to prouoke vs to the sacrifice of praise and thankesgiuing. Therfore Dauid hauing perceiued the Lords liberalitie doth shew openly that a new song is put into his mouth. Psal. 40.3.

What is the obiect of prayer, or who is to be called vpon?

That one, and eternall God, who is the father, and the sonne, and the holy Ghost: for in true inuocation none of the three persons of the Godhead is omitted, although they be not alwaies distinct­ly named, because they are one God.

1 But, he alone, 1 Because he is the searcher of all mens hearts. Act. 1.24. the searcher of the hearts and reines, [...] that is, viewer of the thoughts and affections, or the knower of all things Psal, 79, &, 33, 15 & 44, 21.

2 Because, Inuocation is the chiefest part of the worship of God, and therefore is due to God alone, according to his com­maundement Deut. 9, 13 Math. 4, 10. And Psal. 50.15. Call vpon me (saith the Lord), and Christ, Mat. 6.9. after this maner therfore pray ye, Our father, &c.

3 Because he is the alone author of all good things, alone om­nipotent, the knower of all things, full of compassion, who know­eth, willeth, and can heare, heale, deliuer all in all places that call v­pon him, therfore the faithfull say, Esay. 63.16. Thou Lord art ur father, Abraham knoweth vs not, and Israel is ignorant of vs.

[Page 405]4 Because we must beleeue in him alone, Rom. 10.14. How shall they call on him, in whom they doe not beleeue? But wee doe not beleeue in Angels, and holy men.

5 Because the saints are read to haue called vpon none at any time besides God. Wherefore the inuocation of Creatures is wic­ked and sacrilegious, because it taketh away from God his glorie, is established without faith in the word, yea rather is contrarie to the same. Which also Epiphanius doth stirre against. Pag. 448. [...] that is to say, the old errour shall not rule ouer vs, to forsake the liuing, and to worship one fashioned of him.

Ʋ Ʋhat need is there to poure forth our praiers vnto God, when as he loueth vs, & knoweth already before hand what things we need, what is expedient for vs, neither hath need of an informer, but rather hath decreed that he wil giue thē. Esay 65.24. & Mat. 6.32.

1 Because as God hath appointed this order, that he will nou­rish vs with meate and drinke, although he could doe it without these meanes: so it is his will that we should obtaine by prayers (which proceed from faith) the good things which belong both to our saluation, and also to the sustaining of this life Iam. 1, 6., and Christ saith. Luke. 11.13. Your heauenly Father will giue the holy Ghost to them that desire him: not to them that are idle.

2 Because he will haue his owne right to be giuen to himselfe, Petentibus non otianti­bus and vs to be admonished from whence succour is to be sought; from whom good things doe come vnto vs, and to whom things receiued are to be ascribed, and also what is our need.

3 That he is the ouerseer of our matters, as it is said, Psal. 34.15. The eies of the Lord are vpon the righteous, and his eies are open to their crie: and that, as a most gentle father he will bestow vpon his beseeching children those things which they desire, according to his will, & be neere vnto all that cal vpon his name in truth Psal. 145 18.

4 That we may receiue his benefits with true thākfulnes of mind, which by our praiers we do testify to happē vnto vs from his hand. 5 That we may more earnestly miditat vpō the boūteousnes of god

6 Finally he wil haue our faith, in petition & expectation of his benefits, to be exercised, by feruent praier to be kindled, & our hart continually to be inflamed with a desire of seeking, of louing, of worshipping him.

Are we vnworthier, or greater sinners, then that we may presume to pray?

But we must set the commandement of God against our vn­worthines, and his promises, and kinde allurings, and also the most sweet name of a Father, which he vouchsafeth to suggest vnto vs. Finally, the righteousnes and intercession of the Media­tour, against the sense of our sins: for it is written, Call vpon me in the day of trouble: and Ioel. 2.32. Whosoeuer shall call vpon the name of the Lord, shall be saued. And Math. 7.7. Aske (saith our maister,) and ye shall receiue, knocke, and it shall be opened vnto you.

Seeing there is none which ma [...] present himselfe vnto God, and come into his sight, by whom is God to be inuocated of vs, or who is our mediator with the heauenly Father?

By him who is giuen vnto vs of the father himselfe, a Media­tor, Aduocate, and Priest 1 Tim. 2.5 1 Ioh. 2 1, Wherefore he himselfe saith, Iohn 14.6. I am the way, the truth, and the life. No man commeth vnto the Father but by me. And vers. 13. as also chap. 16.23. VVhatsoeuer ye aske the Father in my name, he will giue it you.

In this regard God had appointed in the law, that the priest alone going into the Sanctuarie, Exod. 28 9 &. 39, 7. & 14. should beare vpon his shoulders the names of the Tribes of Israell, and so many most precious stones before his breast, but the people should stand a far off in the court, and from thence should ioyne together praiers with the Priest.

And whereas Christ biddeth his Disciples flie to his interces­sion after he had ascended into heauen, saying. Iohn. 16.26. A [...] that day shall ye aske in my name, he denieth not that God was ap­peased with the intercession from the beginning of the world, but he doth rather commend vnto vs this benefit as now more cleare after the Ascension of Christ, as the Apostle saith, Hebr. 10.20. That a new way is prepared for vs into the most holy place.

Marke. 10.47 Acts, 7.59Therfore Christ is to be inuocated by a double name. 1 As God the author of all good things, with the father and the holy ghost b. 2 being mediator & intercessor, that we may be heard by him. Ther­fore he is called a priest for euer. Psa. 110.4. & Ro. 8.34.3 Who is at the right hand of God, & maketh request for vs, that it may be euidēt that he is a perpetual mediator, not only of redemption, but also of in­tercession, & Heb. 7.25. VVherefore, he is able perfectly to saue them that come vnto God by him, euer liuing to make intercession for them.

Not by any gesture, or prayers as though being fallen downe at his fathers knees, he did humbly pray for vs: but both by the me­rit, and vertue of his death, and price of redemption, which is al­waies fresh before God, and vpon which the father looking, doth heare those that be his: and also by offering vnto him our praiers. And this is that which is, Zacharie 1. vers. 12. The Angell is ready to pray fot the people of God: and to offer the prayers of the Saints. Apoc. 8.3. To wit, that Angell which deliuered Iacob from all euill Gen. 28.16. And which went before the tents of the Israe­lites in the wildernes, & brought them into the land of Canaan Exod. 23 20, that is, the Sonne of God Iesus Christ, God and man, the onely mediatour betweene God and men.

Wherefore not trusting in our owne worthines or merits, we come into Gods presence, not as the Pharisee Luk. 18.11, Or as Agamemnon, who thought that he should be heard for his sacrifice of a hundred beasts: & Chryses for his merits: but by the protectiō of Christ alone. And frō hence is to be sought a difference between a christian prai­er, & the prayer of al other men: for faith alone in Christ doth make a difference between the inuocation of Christians & of other men.

But must not we go vnto God by Saints, as we goe to the king, and the prince by Earles and Councellors?

This is a wretched excuse, saith Ambrose: for therefore do men go to the king by tribunes and Earles, because the king likewise is a man, and knoweth not to whom he ought to commit the com­monwealth. But to get any thing at the hands of god (from whom nothing is hid) there is no need of a helper, but of a deuout mind. And Christ vpon earth heard neither the Apostles making interces­sion for the Cananite Mat. 15 24.. Nor Marie his mother for the new maried couple, but roughly put her back from him Ioh. 2.4. For seeing he himself is sufficiently careful of our safety, he needeth not intermessengers

Are there not also in the mean time left to the saints in this life their intercessors, wherby among themselues they do commend one anothers safetie vnto God?

Yes doublesse 1 Tim. 2.1., proceeding from charity, but which do depend vpon that only intercession of Christ, and are made in his name, and are directed to it. Whereupon rightly Augustine. If thou seeke for a priest, he is aboue the heauens, where he maketh request for thee, who died for thee vpon earth.

Doth the intercession of Saints departed, follow vpon that, be­cause men which liue vpon earth are commaunded to pray likewise one for another? Iam. 5.16.

In no wise, because they which liue heere, do this, for the main­taining of charity, according to the Lords precept, neither are they destitute of a promise: which reasons are far from the dead, whom the Lord hath remoued from our company and conuersation. Eccle. 9.5.6. The dead know vs not, and therefore he would haue them to be estranged from the knowledge of our affaires: for that which some say concerning the looking glasse of the Trinitie, wherein they may from aloft espie the conditions of men, it is a feigned fable.

What is the subiect of prayer, wherein it is?

Not the mouth, not the tongue, not the lips, not the throat it selfe Esay. 29, 13 Math. 15.8 [...], but the soule it selfe, or minde of the faithfull: for prayer is the talke of the soule, and properly of the inward affection of the heart, which is powred out vnto God the searcher of hearts Math, 6, 6 & Ioh. 4.24: God is a Spirit, therefore he is to be worshipped and adored in Spirit. And I will pray with the Spirit, and with the vnderstanding, saith Paule. 2. Cor. 14.15.

What is the matter of prayer, that is, what things are to be asked of God?

Not all things whatsoeuer, but things promised and comman­ded of God, and which can conueniently be giuen of God, and according to his will declared to vs in his word: Therefore wee must not aske vnprofitable, foolish, hurtfull, vniust things, but those things which are lawfull Luk 1, 6.13. &, 12, 13, & Math, 20.24.22. And this is the assurance that we haue toward him, that he heareth vs, if we aske any thing according to his will. 1. Iohn. 5.14. Neyther let vs desire one thing which he may not grant. For, true prayer ought to rest vpon the promises of God Exod. 32 23 Deut. 9.17.

1 But the things that are to be prayed for, are threefold.

1 Before all things, those which concerne the glorie of God, and which make for the aduancing of it Math, 5 33.

2 Those which belong to the saluation of our soules, as are the gifts of the Spirit, faith, remission of sinnes, patience in aduersity, perseuerance in pietie, &c.

3 [...], that is, those things which serue for the vse of this life.

Contrariwise, three sorts of things are to be praied against. 1. whatsoeuer hindreth the glorie of God. 2. whatsoeuer is con­trarie to our saluation 3. Whatsoeuer in this life is hurtfull vnto vs. The matter of all things to be asked and to be praied against, Christ hath brieflie gathered into the number of sixe things ge­nerallie.

But how are these things to be asked or praied against?

The good thinges of the first and second sort, that is, which concerne the glorie of god, and which make for our saluation, [...] are to be praied for absolutely, simplie and without condition, because simplie, absolutely, and without condition they are pro­mised to vs in the worde. Ioel. 2.32. And. Rom. 10.13, whosoeuer shall call vpon the name of the Lorde shal be saued: and because we cannot but vse them well. But the good thinges of the third kinde (which we may vse both well and ill) we must pray for, [...] and the euill thinges (which may be a helpe for vs vnto that which is good) we must pray against, with condition that Gods glorie be not lessned, or our saluation hindred. So peace, health, riches, succession of children, and other things which belong to this life, are to be asked of the Lorde: Sicknesse and pouettie are to be praied against, because they are promised vnto vs, with a condition, if according to the iudgment of our best Father they be deemed profitable for vs. For as Augustine saith. Quod vtile est aegroto, magis nouit medicus quam aegrotus, 1, that which is pro­fitable for the sick, the Phisicion rather knoweth then the sick.

Moreouer, the manner is not to be prescribed vnto God, but to be left to his will: for he knoweth best at what time, after what manner to doe any thing, how he oughto set forth his glo­rie, and to helpe vs: which thing is confirmed by innumerable examples of godlie men praying.

But doth not a prayer made with these conditions, if it mak­eth to the glorie of God, if it be wholesome for vs, disagree with the words of Iames, Chap. 1.6. who biddeth vs to aske without wauering?

Noe; for it is one thing to aske with wauering, which Iames forbiddeth, because it is contrarie to faith; and another thing with a condition. For a faithfull man doubteth not but that god hea­reth [Page 410] his praiers, when as he hath a certaine promise of God Ioh, 16, 23, because if he giueth not that which is asked, truely he bestow­eth that which is better: whereupon Bernard, vnum e duobus spe­rare indubitanter possumus, quoniam aut dabit quod petimus, aut quod nobis nouerit esse vtilius, that is to say; one of the two, we may vn­doubtedly hope for, because he will either giue that which we aske, or that which he knoweth to be more profitable for vs. And this thing the name of Father, most good, most wise, omnipotent doth declare.

Because the Lord speaketh generallie Iohn. 16.23. whatsoeuer ye shall ask the father in my name, [...] he will giue it you, whether therefore are all things to be asked and expected of God?

Noe, but the generall particle whatsoeuer in this speech is to be restrained to a certaine kinde, that is to say, whatsoeuer is profitable for you, Math. 9 38 Coll. 4, 3 Rom. 15 30 2 Thess, 3.1, not in your, but in the iudgment of my Fa­ther. After which manner. 1, Iohn. 5, 14. this kinde is restrayned, if we aske any thing according to his will, he heareth vs.

For whome ought we to pray?

Not onely for our selues, but for all men. 1. For magistrates and subiects. 1. Tim. 2.1. I exhort that first of all supplications be made for all men, For kinges, and for all that are in aucthority. 2. For the ministers of the worde, and teachers of the church.

3 For friends, brethren, and the whole church 1 Cor, 1, 2 one for ano­ther Ier, 42.2 20, 1 Thess. 5, 15 Iam. 5, 16 2 Cor, 1, 11. 4 For enemies Numb. 16 22. Math, 5, 44 Acts. 7.60.

5 For sinners and vnbeleeuers, as Abraham for the Sodomites Gen. 18 23.24, Lot also for zoar Chap. 19 20, 21, Moses for the people when they had most greuously sinned setting vp a calfe Exod, 32 11, so Samuell for Saul. 1. Namely that of enemies he would make them friends, that he would conuert them and frustrate their attempts.

6 For the afflicted and sicke, but for these, whiles they liue with vs in this life,

1. Sam. 15 35How must we pray for our enemies?

Iam, 5.13 15 2 Sam. 12 16.If they be aduersaries to a iust cause, as to true doctrine, wee must pray that god would maintaine his owne cause, and either conuert them if they be curable, or confound them if incurable, if we haue wronged them, we must aske them forgiuenesse, and [Page 411] requite them; if we neuer hurt them, we must pray that they may become our ftiends, or freed ftom the enemies both to a good cause, and our person; by Christs example, we may pray for such as are curable, and for vengence vpon the desperate.

For whom must we not pray?

1 For the dead. 1. because whatsoeuer is done without faith is sinne. Rom. 14.23. But of that matter in the canonicall scriptures, we haue neither commaundement, nor example, and therefore is not of faith. For that which is reported of Iudas Machabe­us. 2. Machab. 12.40. sending to Ierusalem an offering for the slaine Iewes, which had priuily taken thinges consecrate to the idols of the Iamnites; it is not canonicall but Apocriphall, and of suspected credit, seeing that the author of the discourse doth craue pardon in the end of the booke: which thing agreeth not to the scriptures inspired of god 2, Tim. 3 16, nor to the writers which haue written as they were mooued by the holy ghost 2 Pet. 2, 21.; and noe such sacrifice was commaunded of God to be done, yea rather it was done against the law, which did forbid sacrifices to be done for them who had polluted themselues with an excomunicate thing.

2 Because such prayers are vnprofitable: For whosoeuer doe departe from hence, either they departe in faith and are blessed, and therefore haue no neede of prayers: or doe want faith, and are damned Ioh, 3.18, 36 1 Ioh. 5, 16 1 Sam, 16, 1,, and therefore cannot be holpen.

2 Nor for the indurate enemies of God, or them whome the lord as it were with the finger hath shewed vs, to sinne against the holy ghost d: but against them rather: 1 That they may not make a proceeding, but that they may be letted and stopped 2 Sam. 15 31 Acts, 4.29. (which is a point of charity) 2. That they may be cut of, if with a deuilish furie they goe forward to resist god, the Church & the truth, and are vncurable: which thing belōgeth not to priuate re­uēge, but commeth of a singuler zeale of god. So Dauid Psal, 5, 10 Psal, 59, 5 Psal. 14, 13 &. psal. 110.9 10.11, And Paul 2. Tim. 4, 14. Alexander the Coppersmith hath done me much euil, the lord rewarde him according to his workes. So Moses against Ko­rah Dathan and Abiram, Num. 16.15.

Ʋ Ʋhat is the forme of inuocation?

Although there be many formes of praying, as are the psalmes of Dauid, and the prayers of other holy men, both olde and new, [Page 412] written well and profitablie by the spirit of Christ: yet notwith­standing the shorte forme which God of his great goodnes pre­scribed vnto vs Mat, 6, 9 Luk, 9, 11 2; which is called the Lords praier, is to be pre­ferred before all the rest: both for the maiestie of the author, the order of the things to be requested, and also because it contai­neth in briefe, all things which belong to the glorie of god, and our good and what we may aske of the best god, whatsoeuer is needfull to desire, and what he will graciously bestowe vp­on vs, whereupon great fruite of comforte doth redound vn­to vs, because we who doe in a manner aske out of his mouth, know to aske nothing absurd, nothing vnmeete, or vnseasonable, vnto him,

Yet, we are not tyed to euery word of this forme; but it is lawfull to take no other matter of praiers, and al the prayers of the faithfull ought to accord (in respect of the sense) to this most perfect and truly lawfull patterne: but they which goe further, doe add of there owne, to the wisdome of God, and doe despise his will, and euer obtaine nothing, seing that they pray without faith.

What are the conditions of prayer, or the adiuncts and circumstances?

Some are inward, proper, and perpetuall: but others are out­ward, indifferent, and changeable,

Which are inward?

1 A minde well ordered, that a man being about to pray may come with a minde voide of other cares, and of fleshly & wan­dering thoughts, wherewith it may be caried about hither and thither, or pressed downe from heauen towards the earth, and with conuenient attention and reuerence towards the maiestie of that god, to whose conference he doth goe dan, 9, 3.4 5 Math, 14, 23.

2 The sincerity of the heart, or a pure heart 2, Tim, 2.22, of Daniell., that he which is about to pray may lay aside all opinion of worthines and me­rit, and may feele not feignedly but truly his owne want, after the example of Iacob. Gen. 32, 10. I am lesse then the least of Gods mercies, of Daniel Chap. 9.18 we doe not present our supplicati­ons before thee, for our owne righteousnesse but for thy great tender mercies of, Dauid Psal, 14 32 Esay, 64, 6, and of the publcan Luk. 18, 13, I am not worthy to lift vp my eyes to heauen.

[Page 413]3 A misliking and humiliation of a mans selfe, that he may prostrate himselfe before God with an humble and free confessi­on of his sinnes and requesting of pardon Dan. 9 4.5 Psal. 51.5 1. Ioh. 1.9.

4 True repentance and a godly purpose, Psal. 26.6. I will wash mine handes in innocency O lord, and compasse thine altar. For god heareth not sinners Ioh. 9.31. Psal. 109 7. Esay. 1.15. Ʋ Ʋhen ye shall make many praiers, I will not heare you, because your handes are full of bloud, Rom. 10 14 Heb. 10.22. Iam. 1.6 1 Ioh. 5.14 Contrari­wise. If we shall aske any thing, we shall receiue it of him, because we keepe his commaundements. 1. Iohn. 5.22. And if any man be a wor­shiper of God, and doth his will, him heareth he, Iohn. 9.37.

5 A stedfast trust of mercie, and of the fauour of God for Christs sake, and a sure hope of audience, that he will liberallie and freely helpe them which aske, according to that, Math. 21.22. whatsoe­uer ye shall aske, if ye beleeue ye shall receiue it: For it is wondrous how god is prouoked by our distrust, if we craue of him par­don which wee doe not looke for: And indeed faith doth stay 1. vpon the promise or power and truth of the promiser. 2, vpon the fatherly affection of God in Christs merite which is infinite. 6 Vnderstanding, for praier without vnderstanding of the things and words, no lesse then without affection, is hipocriticall, and without fruite 1 Cor. 14 15.16.

7 Vnanimitie and brotherly agreement, and pardoning of off­ences that is, remission of anger and of hatred, of reuenge, lay­ing aside affection and forgetting of iniuries. 1. Tim. 2, 8 Esay, 43 25 (for remission of anger and of the fault belongeth to God alone) and mutuall re­conciliation, as Acts. 1.14. The apostles continued in praier [...] that is with one accord. So Math. 5, 23.24. the partie disa­greeing, (the speech being fitted to the manner of that time) is commaunded to goe from the altar, and first to be reconciled to his brother, before he offereth sacrifice to god. vnanimes

8 Perseuerance, if we be not wearied with praying, if we giue not place to afflictions or euils, as they doe which are quite out of heart Luk, 11 9 & Luk. 18, 2 & 21, 36 Rom, 12.12. Eph, 6, 18 1 Thesse, 3 10, &, 5.17 Act,, 6, 4 Act, 10, 2, Habacuck. 2, 3. Though the lorde tarie, waite for him, for comming he will come, and shall not stay. Yet the former conditions are not so required with extreame rigour, but that god here doth tolerate manie infirmities in those that be his, and) so that the godlie do lament, and chastice themselues and by and by come to themselues, striue and endeuour whither they doe not eftsoons [Page 416] reach) doth forgiue them; as is shewed by the examples of Dauid, Psalm. 39.13 Stay thine anger from me till before I goe hence and be not. Psalm, 80.5. How long wilt thou be angrie at the praier of thy seruant, and of Ieremie, lament. 3.8, when I cry and shoute, he shutteth out my prayer.

Which are the outward circumstances, or Accidents of praier? Fiue, Time, place, Gesture, speech, fasting. When must we pray?

Ephes. 6.18. praying alwaies. 1. Thess. 3.10. night and day pray­ing exceedingly Psal. 119.62. For so great is our needinesse, wee sinne so often, we are pressed with so many perplexities, so many temptations do insult ouer vs, so great is the heape of Gods benefits vpon vs, that there is cause inough for all men why they should continually grone, and sigh vnto God, craue his helpe and prosecute him with thanksgiuing and praises. Notwithstanding the auntients had set howres of praying, as the morning, noone, and euening not for superstition but for order sake.

But in the new testament their is no certaine prescript time, but it dependeth vpon the qualitie of affections and causes of praying, howbeit to vphold our weaknes and to stirre vp our dulnesse, it is profitable that euery one of vs should appoint to himselfe houres of praying as it were ordinarie, namely when we rise in the morning, when we goe about worke, when wee sit downe to meate, when we are fed with gods blessings, when we betake our selues to rest, so that this obseruing of howres want superstition. But especiallie we ought to pray and giue thankes, as often as either sorrowfull or ioyfull thinges are offe­red to vs or to our brethren Exod. 15, 1 Iudg. 5, 1 Psal, 50.15 Ier. 6, 14. But to haue publique praiers, it is meete that a certaine time in euery church be appointed, so that there may be prouision for the profit of all, and all things may be done decently and in order, 1. Cor. 14.40.

VVhere must we pray?

God in times past, to one nation had appointed one place namely the Tabernacle Exod, 25, 8 & 40.2, & in other pla­ces often, afterwarde the Temple of Solomon 1. Kings 6.4, because they were the figure and type of the onely mediator and appeaser of god, Christ the true temple, by whome alone god [Page 471] will here vs. But Christ the truth of the temple, Dan. 6, 10 Luk. 18.10 Acts. 8.27 by his comming tooke away the cerimonie of a holy place. Therefore it is lawful for vs to pray in any place (and yet arightly and orderly) so that it be godly and religiously obserued. Psal. 103.22 praise the lord, all ye his workes, in all places of his dominion. Iohn. 4.21.23. not in this mountaine, nor at Ierusalem, but the true vvorshippers shall vvorship the Father in spirit and in truth. 1. Tim. 2.8. The apostle will haue men to pray euerie where as need shall require, whe­ther in the temple, or out of the temple, lifting vp pure handes vnto god.

For not the qualitie of the place, but rather the piety of the partie that prayeth doth sanctifie the prayer: Esai. 56.7 yet notwithstand­ing, Christ allowed a publique place appointed for common prayers, and holie assemblies, when he saith. Math. 18.20. vvhere tvvo or three are gathered together in my name, there am I in the middest of them. And in this respect, he called the temple the house of praier. Math. 21.13, And the Auncients, from their law­full use, called them Oratories: onely we must take heed least we account the temples to be the proper dwellings of God, (from whence he doth the neerer giue eare vnto vs) or attribute vnto them I know not what secret sanctitie, which may make the prayer more holy before god. For this doth Esay reproue chap. 66.1. and god, Acts. 6.48. But seeing we are the temples of God, if we will call vpon God in his holy temple, we must pray with­in our selues.

What is it therefore that the Lord saith Math. 6.6 But when thou prayest, enter into thy chamber: and when thou hast shut thy dore, pray vnto thy father which is in secret?

He doth not simplie condemne publique prayers made in the assemblie of the Church, but by an Hebrew catalepsis, & respect­iuely & comparatiuely, by entring into the chamber, the corrupt affection of hypocrites, that is to say that vaine glorie, which they dyd seeke in prayers, whiles that goeing forth into a pub­like place, they did pray in crosse waies, & in corners of streets in double paths, and in places where three or fower waies meete, [Page 416] where men are wont to come together, rather seeking the great assemblies of men which might see them praying, then a depart­ing into some solitarie place. And by that manner of speaking he teacheth that hypocrisie, that ambition, that vaine glorie, that wandering of the minde (of it selfe too slippery) is to be excluded from all praier. And that a solitarie place is to be sought, which may so farre helpe vs, that being farre from all kindes of cares, & tumults of men we may descend, and throughly enter into our heart.

VVhat ought to be the gesture of him that praieth?

A diuerse gesture is not prescribed, but yet is described in the scriptures.

The Iewes in time past, did pray somtimes standing Math, 6.5 Mark. 11, 25, but sometime with bowed knees, as Solomon 1 Kings. 8 54 Dan, 6, 10, and Christ him­selfe c kneeled downe and praied, as also Peter Luk. 22, 4 Acts, 9.40, and Stephen Act. 7.60, Paul also vsed bowing of the knees, Ephes. 3.14. For this cause (saith he) I bowe my knees vnto the father of our lorde Iesus Christ, by which gesture, a lowly subiection, and an empting of our selues before God is signified.

2 Moses lifteth up his handes towardes heauen: and Paul willeth. 1. Tim. 2.8. that pure hands should be lifted vp vnto God: which gesture belongeth vnto children, who do reach their hand to the parents, when they will obtaine any thing, or are suppli­ant to them. But this cerimonie of lifting vp of handes doth ad­monish vs, that the heart and senses are to be lifted vpon hie, least they which desire to be heard of God, should abide in their dreggs, as Dauid interpreteth Psal. 86.4.25.1. vnto thee o Lord I lift vp my soule.

Ioh, 11.41.3 Iesus lifting vp his eies praied: which is also a token of the heart lifting vp it selfe vnto god with confidence of hearing: con­trariwise, the letting downe of the eyes in the publican Luk. 18.13, was a signe of exceeding great demission of the minde.

4 Paul biddeth the man to pray with his head vncouered, to testifie the greater reuerence of God: but the woman with her head couered, for subiection and for modestie sake. 1. Cor. 11.4.

5. There beseemeth also the office of prayers, a voycc, or tongue, both in speaking moderately, and also in singing, either priuately, or in the church assemblie, so that it followeth affection, [Page 417] 1. Cor, 14.15. I vvill sing vvith the spirit: I vvill sing vvith the vnder­stāding also. And Ephes. 5.19. And. Col. 3.16. Teaching and admonish­ing your ovvne selues, in hymnes, psalmes, & spirituall songs, singing & making melodie with a grace in your hearts to the Lorde. So Christ after the supper instituted by himselfe, together with the Apo­stles did sing a psalme Mat. 26.30, And Plinie the second, in a certaine E­pistle to Traiane the Emperour, writeth that Christians ac­customed to sing hymnes to their Christ before break of day. But we must take heede least that, the song be made onely for sweetenesse and the delight of the eares, least that the eares be more bent to the pleasant tuning, then the affections to the spi­rituall meaning of the wordes, and that neither merit nor the greater parte of Gods worship be placed in singing.

Non vox sed votum, non musica cordula sed cor,
Non clamans sed amans cantat in aure dei.
For, Its not voice but vote; not musicall harmonie, but heart,
Not clamant, but amant, chaunts it in gods holie eare.

Otherwise, the tongue moueth the senses, exerciseth and re­taineth the minde in thinking of God, and is made speciallie to declare and publish the praise of God, according to that ‘Affectus cordis, verbis excitatur orantis.’

The affection of the heart is stirred vp by the wordes of him that prayeth.

Yet it is not alwaies necessarie. For sometime the best prayers are without voice, so Moses. Exod. 14.15. is said to haue cryed vn­to God, who yet is not read to haue opened his mouth. So the mouing of the lips of Anna the mother of Samuell is commē ­ded 1. Sam. 2.13, whose speech notwithstanding was not heard, for (as Cy­prian saith) est Deus non vocis, sed cordis auditor, that is, God is a hearer not of the voice but of the heart. yet notwithstanding the principall vse of the voice, is in publique prayers, for mutuall e­dification and for the setting forth together of the praise of god Coll. 3.16.

VVhat kinde of language ought there to be of praiers?

Not outlandish or straunge, but popular, which may be vn­derstood of the common people and of all the assemblie, to the edification of the whole church. Therefore Paul. 1, Cor. 14 16.19 If thou blessest with the spirit, he that occupieth the roome of the vnlearned how shall he say amen, seing he, knoweth not what thou say­est. [Page 418] For thou verily giuest thanks wel, but the other is not edified. But in the Church I had rather to speake fiue words with true vnderstanding, that I might instruct others, then ten thousand words in a strange tongue. By the word spirit, signifying the singular gift of tongues which some being indued therwith, did abuse, when they did take it away frō the chiefest part of the soule, that is, the vnderstanding & there is no doubt but that a language without vnderstāding dis­pleaseth God.

What is to be decreed concerning fasting?

That it was and is wont to be ioyned to prayers both priuate, & publique, as it were a preparatiue 1. Cor. 7.5: only let it not be superstitious, nor in opinion meritorious Ioel. 1.14 & 2.15.. Mat. 17.21. & Mark. 9.29. There is a kind of diuels (saith Christ) which is not cast out but by prayer & fa­sting. And Anna the prophetesse Luke. 2.37, is said to haue serued God with fastings & praiers: also Act. 13.3. After fasting & praying, the Prophets & teachers of the Church that was at Antiochia laid hands on Bar­nabas and Paule Act. 14.23.

VVhat is the end of prayer?

Twofol [...]; the chiefest, is the glory of God. The subordinate is our safetie & profit, for we pray to that end, that we may obtaine those things by which we may be blessed, & may honour God by this seruice. Mat. 4.10.

VVhat is the fruit or effect of prayer.

1 The custome of seeking, of louing, of worshipping God, and of flying to him as it were to a holy anchor. 2 A powring forth of the soule beore God. 3 A preparation to thanksgiuing. 4 A me­ditation of his benignitie. 5 Experiēce of his prouidence & abilitie.

6 An hearing or obtaining of spiritual & corporal good things asked of god, yea more then we aske or think Eph. 3.20., & saluation Rom. 10.13 [...].. 7. Ioy or the peace of God, which p [...]sseth all vnderstanding. Phil. 4.6. In all things let your requests be shewed vnto God in prayer, & supplica­tiō with giuing of thanks. And the peace of God, which passeth all vnder­stāding, shal preserue your harts & minds in Christ Iesus. 8 Sanctificati­on of the good creatures of god, as of meats, of drinks & the lawful vse of other things necessary for this life, & cōioined with the good fauor of God, 1. Tim. 4.5. Prayer ioyned to the word of God sanctifieth the creature.

VVhose prayers & petitions doth God heare?

1 Of the pore, Psal. 9.10. The Lord forgetteth not the crie of the poore: And 10.17. The Lord heareth the desire of the poore

2 Of the afflicted. Psal. 22.24. He despiseth not the affliction of the poore, neyther hideth he his face from him, but when he calleth vn­to [Page 419] him, he heareth him. 3 Of them that crie vnto him Psal. 107.13., of the re­pentant [...]say. 1.17, but yet faithfull which do call vpon him with a liuely faith. Psal. 145.19. he will fulfill the desire of them that feare him. For the promise is most sure. Psa. 50.15 I will deliuer thee. And Christ saith, binding it with an oath, [...], that is, for confirmation of things to be said, and for the assurance of the hearers (saith Basil) Verily, verily, I say vnto you, what soeuer ye shall aske the father in my name, he wil giue it you. Ioh. 16.23.

But because they who pray oftentimes obtaine not that which they aske is the praier in vaine, or God to be said not to heare?

In no wise, because God sometime denyeth the things asked, not because he despiseth our prayers: but because those things which we aske are not profitable for vs. Hitherto belongeth that of Iames 4. vers. 3. ye aske and receiue not, because ye aske amisse, that ye might consume it on your lustes. Wherupon Augustine saith, Saepe non exaudit ad voluntatem, vt exaudiat ad salutem. That is, oftentimes he heareth not according to our wil, that he may heare for our safetie. In like manner he saith, Si non dat ad horam, exer­cet quaerentem, sed non contemnit petentem. That is, if he giueth not af­ter a while, he doth exercise him that seeketh, but despiseth not him that asketh. And god deferreth to giue those things which he will giue. 1 That he may trye his owne. 2 That he may the more kindle their faith. 3 That he may make his gifts more ac­ceptable. 4 Least the thing soone giuen should be of little account 5 That we may keepe the things giuen in his feare. 6 That wee may be inflamed more and more vvith a desire of praying. So he doth heare, vvhiles he seemeth not to heare. But there is besides with God a double manner of hearing, outvvard and invvard for sometime outwardly he sheweth manifest help, after which maner he heard the three children Deu. 3.27.: and Daniel Dan. 6.22. and in other places often. Esay. 37.36. Sometime, he assisteth by the vertue of his holy spirit, least being ouercome with euils we should faint. So he heard Stephen Act. 7.55., & infinite martyrs at all times. And to Paul complaining, that he besought God thrise, it was aunswered, my grace is sufficiēt for the. 2. Cor. 12.9. From hence a rule is to be made, that it is the grace of God, if God by & by heareth not thē which pray deuoutly. For the Lord giueth to them which pray deuoutly somthing which is better, that is, the strēgth of the spirit, that those things which do grieue thē may turne to their good. Wherfore the hearing of our praiers is to be measured not by sense but by faith

Ʋ Ʋhich things are contrarie to true prayer?

1 A Pharisaicall opinion of mans owne merits.

2 The hinderances of prayers, as distrust, doubting, and double mindednesse Iam. 1.6.7.8., [...] crueltie, pride Esay, 1.15. 1, Pet. 37., also brawlings or hatreds, among which there is no place for inuocation c, surfetting and drunken­nesse Luk. 21 34 & 1. Cor. 7.5, corrupt desires Iam 4.3.. Impenitencie, according to that, God heareth not sinners, Iohn. 9. Ambition and vaine glorie Mat. 6.5. & 23, 11., Hipocri­sie, Battologie, or vaine babling, and repetition of short prayers. Math. 6, 7. of which fault the breuiaries of the Romanists are guil­tie, the howers (which they call) canonicall, the rosaries and in­finite things of like sort.

3 The prayers of hypocrites, who in no measure are touched with the feeling of their sinnes, or sleightly do rehearse praiers for fashion, as if they should pay a taske to God, or yawning doe mumble prayers, but coldlie without meditation and considera­tion. And of them who account faith and hope in prayers to God for an absurd thing.

4 The errour of inuocation or intercession of Saints, of praiers for the dead, of outlandish and not vndestood speech to bev sed in praiers. 1. Cor. 14.15.

5 Falling downe before Idols and Images, false opinion of merits and the number of prayers: the superstition of them which do thinke that prayers made by themseselues in a certaine place, imagine in this or that chappell, or at this or another time, are more effectuall.

6 Superstitious rites of the dedication of Churches, the vaine and false distinction of religious adoration into [...], and [...]: whenas [...] or [...] is termed among the Grecians the same which also is [...]. And Paule when he had said, Rom. 1.9 [...] (that is, to serue) chap. 16. vers. 18. vsed [...], which signifieth also to serue.

7 All superstitious, impious, vniust, curious rashly taken in hand, vnprofitable, much more hurtfull prayers are contrarie to the true inuocation of Gods name.

The sixe and thirtieth common place. Of Predestination.

For an enterance into this Treatise, what words must we consider?

THese especially, Prouidence, purpose, pre­science, predestination, election, reprobation and the booke of life.

Explaine therefore these words.

First the word prouidence is a generall word cōprizing preordaining, [...] disposing and ruling all and singular things in this world; predestination respecteth specially the reasonable creature, & of such chief­ly the euerlasting life, and death of man. To go further, Prouidence hath her direction to ends naturall, Predestination to ends superna­turall, as to be adopted the children of God, to be regenerate, and in the end to be glorified. Thus we say not that brute beasts are predestinate, because they are not capable of this supernatural end. [...]

2 For purpose, Paule calls it Purpose, which God had appointed from eternity with himselfe, according to the good pleasure of his wil, Rom. 8.28 9, 11. Ephe. 3.21, As for his decree that is in the word commonly called his e­ternall counsell Act. 2.23. [...], the good pleasure of God, which he purposed in himselfe, the counsell of Gods will. And this is nothing else, but as it were the iudgement of the mind of God either in general concer­ning all creatures, or in speciall of creatures rationall.

3 Prescience is that by which, in grosse, [...] God by his vncompoun­ded vnderstanding, foreknoweth all things created. Some call this notitia or knowledge, but in truth Gods knowledge extēdeth further then his foreknowledge. For his knowledge extends it selfe not only to things past, present, & to come, but also to such things as neuer shall be, be they possible, or impossible. But as for prescience, it is of such things as shall be: And therfore prescience presupposeth will to go in order before. For nothing can be, vnlesse God will haue it to be, if he would not haue it, he is able to hinder it.

Therefore God foreknoweth what things he wil shall come to passe, yet so that to his knowledge nothing is either past or to come, but all things present. Heb. 4.13. There is not any creature that is not manifest in the sight of God, nay all things are naked, and open to his eies. This vniuersall knowledge doth not inferre a necessity of the effects. For neither is the verie fore-know­ledge the cause of thinges simply, as that because hee fore­knoweth them, therefore they shal come to passe, but therefore he foreknoweth them, because hee hath decreed that they shall be.

2 In kinde and [...] after an excellent manner it is wont to be taken for that [...] foreknowledge which is of them by name who are Gods children, whom he knoweth with affection, in that mā ­ner as one freind knoweth another. For this is a speciall fore­knowledge, not a simple knowing or foreseeing, but such as is ioyned with loue and [...] good will. For god is said to know those whome he approueth, whom he careth for, and whom he vouch­safeth his loue, and not to know others, whome he reiecteth, Exod. 33.17. Thou hast found grace in my sight, and I know thee by name Math. 7.27 [...],. Also, God knoweth who are his. Psal. 1.6. and 2. Tim. 2.19.

3 It is also taken for [...]. foreseeing: in which sense it may seeme not to be deriued from foreknowing, but from praeordaining that is, from foredecreeing, as the iudge is said [...]. that is to determine and the Magistrate or commonaltie to decree, that is to establish: from whence is deriued that which we call a law made by the commonaltie, it may also be tearmed a foreknowing, and therefore it is often vsurped for [...]. Act. 2.23 Rom. 8.29 & 11 2. &. 1. Pet. 12. 1. A fore-determining: that hence it may appeare that they doe not well who oppose them which are foreknowne to those that are praedistinated, as though foreknowing should pertaine to the reprobate onely, praedistinarion onely to the elect: for that praedestination is subordinate to foreknow­ing, for so the Apostle reckoning vp the causes of the saluation of the elect, recounteth [...] (which these interpret foreknow­ledge) in the first place. Rom. 8.29.

5 Praedestination, [...], which some more generallie applie as well to the good as to the bad, others more strictlie referre it to the elect onely: because it seemeth a hard point to them to [Page 423] thinke, anie to be praedestinated to death, seeing the case it selfe re­quireth, that some being praedestinated to life, the residue should be vnderstood as destinated to death: and if those which are pre­destinate to glorie be called vessels of glorie, the opposition of them that affirme the contrarie, doth altogether require, that we should interpret them which are predestinate to death, vessels of wrath.

2 Many vnderstand predestination to be the Purpose or decree of God, in as much as it is with God from eternitie, before men are borne. Ier. 1.5. Ʋ Ʋhen I had not yet fashioned thee in the wombe, I knew thee of old: or an appoyntment from the wombe. Whereby Paule, Gal. 1.15. saith: That he was put a part from his mothers wombe, long before he was conuerted. And Rom. 9.11, 12.13. of the twinnes, he saith. Before they had done any good or euill, it vvas said, Iacob haue I loued, but Esau haue I hated.

Others take predestination for a preparing of the meanes which tend to a determined end as Augustine, Predestination, saith hee, is a preparing of the benefits of God, whereby whosoeuer are deliuered, are most certainly deliuered. To conclude others for the verie exe­cution, and manifesting of the Decree, which in time com­meth to passe, as that Paule going to Damascus is con­uerted to Christ, and so in very deed, is seuered from the vnbe­leeuers Act. 9.13. &c..

We after the maner of schooles do at once generally vnder the name of predestination vnderstand these three points or degrees: Viz. An eternall Decree which is in God: A disposition or de­termination: and the whole course of the meanes, whereby God leadeth his children to the end. All which the Greeke word, [...] doth properly signifie, [...], that is, to determine and appoint the end of a thing before hand. For [...] is the ende or compasse of a thing, which is to predestinate so to somewhat as thou shouldest also purpose all the ends and limits thereof, as for example: the causes, all meanes, number, time, afflictions, and such like, whereby he who is predestinated may assuredly bee brought to attaine the thing he was before appointed to. For Ephes. 1.15.

Wee are saide to bee predestinate [...], that is to [Page 424] adoption, and Cap. 2.10. to good works, and Rom. 8.28.29. to beare the crosse, or to be made like vnto Christ. And vers. 30. whom God hath predestinate, he is said to call, to iustifie, and to glorifie them also: whereupon the Latine name of Predestination is taken from a determined end. For to determine, is to purpose somewhat in the minde, and with a firme decree of the mind to direct that, by certaine meanes some-whither. Hence to predestinate, is, before thing be done to dispose the same to certaine ends.

Election,5 Election, [...], 1 Is sometimes taken generally for the choo­sing of some nation to be a people, as when God generally chose the people of Israel reiecting others, Deu. 4.39. & 32..8. When the most high God deuided the Nations, and separated the sonnes of Adam, his portion was the people of Israll, the lot of his inheritance, and chap. 10.14. Behold, the heauen is the Lords thy God, and the earth, with all that therein is: Notwithstanding the Lord set his delight in thy fa­thers to loue them, and did chose their seed after them, euen you aboue all people. And Psal. 105.6. ye seed of Abraham his seruant, ye children of Iacob which are his elect. But this his election is temporarie in part, and not alwaies firme & ratified in all, but only in a remnant Rom, 11.5, for many of the posterity of Abraham are cut of as rotten members vers. 20.

2 Somtime it is taken for choosing to some office, as the 12 Apo­stles Luke, 6, 13 & Iudas also is said to be elected Iohn, 6, 70 namely to the Apostleship.

3 But specially it is taken for the electing of all those to saluation that shal be saued, whom God by his decree hath predestinated to life eph. 1.4.5, wherupon they are called the elect, not for any excellency of nature, as the best gold is termed chosen, but because amongst o­ther the like, they are chosen to a peculiar vse, by the speciall grace of God: as he loued Iacob, but hated Esau Mala. 1.2, and this election is ve­rie firme, effectuall, and eternall.

6 Reprobation 6. Reproba­tion. is contrary to election, wherupon the reprobate are so called, by a metaphor taken either from coūterfeit siluer which is reiected Iere. 6.30., Heb. 6.8. or from a barrē soile, which is left vntilled, as cursed of God. But it is to be noted, that election and reprobation are taken two waies. In deed they are properly referred to the condition of man alreadie created, and through his fall corrupted, that by election there might be signified a separation, which in very deed might be in time through an effectuall calling, Mat. 3.12. Iohn. 17.6. Isay. 9.2. 1. Pet. 1.2 of certaine men from amongst the cast-away sort of mankinde, and that from darknesse to light l. But by reprobation is signified a neglect [Page 425] or a casting away of some, who beeing left to themselues and their corruption, are forsaken of God. Isa. 6.9, But they are often v­sed metonimically for the very decree of Election & Reprobati­on, which God hath decreed in himselfe, as Eph. 1.4. He chose vs in himselfe before the foundations of the worlde were layde, that wee might bee holy and blamelesse before him in loue. The mysterie whereof is hidden from vs, Although both of them are manifest to vs in due time, by those causes, meanes or effects, which God hath expressed in his word.

7. The booke of life 7. The booke of life. is twofold. The first, a materiall booke, which is called the Bible, that is, a booke of holy things, penned by the Prophets and Apostles, teaching the way of eternall life. The second metaphoricall, which after the Hebrues manner (to whom a Booke signifieth a Catalogue or reckoning vp of cer­taine men, as in Genes. 51. Matth. 11. appeareth) is attributed to God by a metaphor and similitude or anthropopathy, and is often vsed for [...] that is, a foreknowing or knowledge of God.

It is threefold. First, wherein hee hath written as it were in his booke of remembrance all men generally, not onely by name, but also hath foreknowne them according to euery ones byrth, fort, qualitie, and death, before the framing of the world: wher­of Dauid, Psal. 139.16. In thy booke all were written, when the very dayes were framed.

The second, wherein are contained the deeds of them which are at any time liuing, according whereunto they shall be iudged: neyther are their deeds onely rherein contained, but euen also their banishments, teares, sorrowes and afflictions, of which the Psalmist speaketh, Psal. 56.9. Apoc. 20, 12. Dan. 7.10 & MalaC 3.19. The third, in which are written as many as are appointed before hand to life: and it is taken for the very election of those, on whom God hath determined freely to bestow life eternall, whose names are for that respect saide to bee written in that booke, Exod. 32 32. which also is called the booke of the liuing. Esai. 6.9 29. And the Lambes booke of life. Apoc, 20, 12. Phil. 4, 3. And ( [...]) excellently may it be tearmed a Booke, Dan. 12.1 ezech, 139. the writing of the house of Israel, and the closet of the Lord, also ( [...]) the booke of the Infranchisement of the Church, and citie of God. But their names are said to be written therein, whom God by electing hath intitled, and by intitling hath elected, least any should thinke that [Page 430] he can hide from his owne conscience, those thinges which are euill. Moreouer, least any should suppose that god hath no care ouer him, for god hath as much care and knowledge of the num­ber of his children and seruants, as any the best and wisest father of a familie: whereupon Luke 10.50. Reioyce saith Christ, that your names are written in the heauens.

Againe in the like figure of speech, Iud. 4. the reprobate are saide ( [...]) to bee prescribed of olde to this condemnation, not with incke and paper: for God needeth no bookes, whereby to bee put in remembraunce, but through his foreknowledge, iudgement and diuine predestination. and they that depart from god, are said to be written in the earth, Iere. 17.13. as on the other side Theophilact deuoutly vpon the 10. of Luke. ( [...]) Hee hath written our names in the heauens, not as branded, but as in the remembrance and grace of God.

What is the order and processe of these wordes?

Although in god who is the sincerest essence, and with whom all things are present, they cannot be so distinguished, yet in the course of Nature, and in respect of our selues, they may be so ran­ged successiuely, that the first may bee the knowledge, as also [...], or the generall foreknowledge of god.

2. [...] or the purpose of god, which is also called [...] or his counsell and decree. Act, 2.23 & Eph. 1.13,

3. [...] Predestination. Rom 8.28, 29..

4. Election, which order thou hast Eph. 1.4.5. hee chose vs in Christ, after that he predestinated vs: but on the contrary Repro­bation answereth Election. 5. An effectuall calling in time, which is subordinate to Election from eternitie; and a casting off in time, which is subordinate to reprobation. Whereof Ro. 11.1. Hath God then cast off his people? 6. Iustification followeth Vo­cation. 7. and Glorification Iustification, Rom. 8.30.. as impenitencie or hardnesse of heart doth follow casting off, and condemnation hardnesse of heart.

Whether is there Predestination or no?

That there is, it is proued, 1. by the testimonies of the Pro­phetes, [Page 431] Exodus 33 34. I will haue mercy on whom I will haue mercie. Ierem. 1.5. before I fashioned thee in the wombe I knew thee Malach. 1.3. Iacob haue I loued, but Esau haue I hated.

2 By the testimonie of Christ. Iohn. 3.18. I know whom I haue chosē 3 Of the Apostle. 2, Pet. 1.10. Giue diligence that you may make your election & calling sure (in you) Rom. 8, 28 &. 9.15.98. Act. 13.48. As many as were ordayned to eternal life beleeued.

4 By arguments, because it is meete that God ( [...]) who is not to be called to accompt should doe with his owne what shall please him, and the same God being most wise and not subiect to change, hath ordeined the creation of man to a certaine end, not to an vncertaine euent.

VVhat is praedestination?

It is the eternall, immutable, and most wise purpose of God, go­ing in order before all the causes of saluation and damnation, by which he hath decreed to adopt of his meere grace in Christ some out of all mankinde and those to call effectually, to iustifie them through faith, and to glorifie them: by his iust iudgment to re­probate and put by others in Adam and themselues, and to pu­nish them for their sinnes whereinto they fall of their owne incli­nation: that in those the mercie of the creator, but in these his iust­ice, in either his glorie might be declared. Or it is the aeternall pur­pose of god, whereby, according to the good pleasure of his will before the foundations of the world were laid, he hath Act. i, 25 Iohn. 17, 12 Apoc, 17, 8 Ephes. 1.4 2. Tîm. 1.9 Rom 1.9.2 [...] &c determi­ned to glorifie himselfe by ordeining some men to grace & sal­uation, others to displeasure and eternall destruction.

Is praedestination but of mankinde onely?

It is of Angells also: for Paul calleth the Angells which stood steedfast in their integritie, Elect ones, 1. Tim. 5.21. But if their sted­fastnesse was grounded in gods good pleasure, it argueth that the fall of others was vtterly abandoned. Whereof their can no other cause be brought, but reprobation, which is hid in the secret counsell of God.

But our purpose is in this place to speake of the praedestina­tion of mankinde.

How manie degrees or parts of predestination are there?

Three. 1. the very decree in the wisdome of God for sauing or casting men away.

2 The execution or proceeding of the very decree of that aeter­nall God by outward meanes.

3 The most excellent end of the Maister builder, namely the glorie of God himselfe, who doth so lay open both his power, & mercie.

What is the decree of praedestination?

Whereby God determining to what end he would create men, before he created them, hath according to his power and meere goodwill decreed so to further his owne glorie, that some of them should be vessells and examples of his goodnesse & mercie; but others vessells and ( [...]) matter for his wrath, that is, of his power, and iust reuenge on sinne Rom, 9.22. 1. Pet. 2.8. [...], to which they were appointed. 1, [...], as it is said. Rom. 9.17. I haue stirred thee vp, saith the Lord to Pharao, that I might shew my power vpon thee. & [...], were fitted V. 22. And this de­cree is such as that it disposeth the causes of the execution & cōsi­steth not of thē. But because the Apostle treating of the vessells of mercie, vseth the actiue verbe [...]. Ro, 9.23. & speaking of the vessells of wrath or the reprobate, hath the passiue participle [...] 1. fitted [...] prepared. doth it therefore follow that the repro­bate are the cause of their owne reprobation?

No: because Luk. Act. 13, 48. treating also of the elect vseth the passiue participle [...], appointed, who neuerthelesse are not ordayned of themselues, but rather of the meere grace of God. Moreouer, if question be made of the ordinarie meanes, whereby the vessells of wrath, are caried to destruction, they alone are the cause of their owne vtter decaie. But when we mention the de­cree of election and Reprobation, the Reprobates can no more be said to haue cast away themselues then the elect to haue e­lected themselues, no more I say, then if one should say that a pott was not made by the potter, but of it selfe.

VVhat is the primordiall efficient cause of this great decree?

( [...]) The pleasure of God to doe with his owne what it shall please him Mat. 10 25.20.16, For S. Paul saith. Rom, 9.21. Hath not the potter free povver and authority? how much more then the most iust God and wisest workeman ouer clay; that out of the same lump, [Page 429] that is, out of a substance as yet vnwrought, and onely prepared to a future worke, he may make some vessels for honor, and others for dishonor: Ier. 18.1.2 & 5.14. Isa. 64.8. and the will of God or his good pleasure, because he bringeth all things most wisely to passe after the counsell of his owne will. Ephes. 1.11. Ioh. 6.39. Act. 2.23. and Rom. 9.18. He hath mercie on whom he will, and whom he will he hardeneth.

This one cause we know, that so the most mercifull and most iust lord will be glorified: for the Scripture setteth forth vnto vs no other cause besides this, & faith biddeth vs in this cause onely to rest likewise on the Scripture, so that to seeke out the cause of this cause, why it so pleased him, were a point of rash boldnesse, and vngodly curiositie. Ro. 9.20.14. & 11.33

VVhen began this Decree?

Not onely then after men were created, or began to sinne, but before the foundations of the world were laid, that is, God had this purpose from eternitie. Matt. 25.34. Ephe. 1.4.

What kind of Decree is this?

[...] The deepe and wonderfull gulfe of his riches.

2. [...], Vnsearchable. Roet 1.32 33.

3. Eternall in respect of the beginning. Eph. 1.4 but it is also eternall in regard of the end.

4. And therefore immoueable, immutable, vnrepentable, and irreuocable, because those whom the father hath giuen to the Sonne, no man can plucke out of his hand. Ioh. 10.28. and because it is the fathers wil, that not one of these little ones should perish. Math. 18.14. Here Paul crieth out, that nothing is able to separate vs from the loue of God, namely wherewith hee hath loued vs in Christ▪ Rom. 8.35.

How many kindes are there of this Decree of Predestination.

Two: 1. The first is called an Election or Predestination to life.

2 The other is called a Reprobation, or Refusing, or Casting off, or Decree, or Predestination to death: for some he chooseth to e­ternall life, but neglecteth and reiecteth others. Rom. 9.13.18.21.22. But these two kinds of Predestination doe concurre as well in the ende, as in the beginning: for God his decree is the beginning of each: now both the wayes, which are diuided as it were from this beginn [...]ng, meete againe together in the extreame, namely in the glory of [...]

Whether Reprobation be also subiect to God his Decree as Election is?

Yea verily: for he that chooseth, taketh not al, & because he choo­seth somwhat among two or three, he is said necessarily to refuse those things which he choseth not: therfore whom God doth not receiue, him he reiecteth; and whō he neglecteth or chooseth not, him he casteth out of fauour. 2. Reprobation is vnderstood in E­lection by the rule ( [...]) of Relation; that if Reprobation be nor, neither should there be Election. 3. The Scripture doth ma­nifestly confirme God his Decree concerning reprobating, Rom. 9.22 1. Pet. 2.8. And the Apostle subiecteth both of thē to the Decree of God, 1. Thess. 5.9, God hath not (saith he) apointed vs vnto wrath, but to obtaine Sal­uation through our Lord Iesus Christ. Neither is it a harder speech to say some are predestinated to destruction, then that some are ( [...]) ordeined before of old to this condemnatio, as Iude speaketh vers. 4. Iude 4. or ( [...]) appointed vnto wrath, as Paul speaketh 1. Thess. 5.6.

What is Election?

It is the Predestination of certaine men in Christ to eternal life, namely, wherby God willing to manifest the glory of his grace, hath of his only goodnes & mercie determined, out of the whole race of mankind being subiect to sinne & death, freely to adopt in Christ some certain men, to cal them effectually, & to iustifie them that through him they may be partakers of the heauēly inheritāce and of eternall life. And this Election is eternall in the purpose of God, although in respect of our selues, we may thē be said to be e­lected, when God doth execute his purpose in vs. Or, electiō is the execution of Gods wil, or the act in separating from the rest of the worlde, through effectuall calling, Iustification, & Sanctification those, on whom he hath appointed from the beginning to bestow euerlasting life.

What is the principall cause of Election?

God is the principall cause: All that the father giueth mee, shall come vnto me. No man can come vnto me, except the father draw him Iohn. 6.37.44. & 17.9. I pray not for the world, but for these whome thou hast giuen me, for they are thine, Ephes. 1.4. God hath elected vs. And Christ because he is the same God with the father, sayth that hee hath chosen vs. Ioh 15.16. And the holy Ghost sayd Act. 13.2. Separate me Saul & Barnabas for the work wherūto I haue called thē

What is the efficient inforciue or precedent cause thereof?

The inward cause is only in god that is to say his meere Charitie & the only goodnes of the wil of God. Eph. 1.4.5. He hath chosen vs [Page 431] saieth he, before the foundations of the world were laid, according to the good pleasure of his wil. And his free loue Ioh. 3.6. Ro. 9.13. In which place saith he, Iacob haue I loued: the only grace & mercy & loue of God, Iohn. 4.10 19.. 2, Tim. 1.9. he hath called vs with an holy calling, not according to our works, but acording to his own purpose & grace, which was giuē to vs through Christ Iesus before the world was. I say the meer good pleasure of god, only respecting it self, but excluding al other outward cause which is or can be in mē Rom. 9.16. So then electiō is neither in him that willeth nor in him that runneth, but in god that sheweth mercy: where he calleth the thought & indeauor of the mind a will, & the exercise of good works a race, & that by suppositiō: for no mā wil­leth, or runneth of himself: but it is god which worketh in you, both to wil & to do according to his own free goodwill. Phi. 2.13. So. Ephe. 1.9 According to the purpose of his good pleasure which he had purposed in himself, as if it should be said, that god considered nothing without himself, wherof he might haue respect in determining or choosing & cap. 2. to Tit. 3.5.

Doth our election consist of our owne faith, ho­lines, worthines, linage or works foreseen of God, or no?

In no wise. 1. because our sure & certain saluation is euidently in the singular & freely bestowed grace of the merciful god acording to that; It is not in him that willeth, nor in him that runneth, but in god that sheweth mercy. Ro. 9.16. 2 Because the praise & glorie of our electiō is wholy due to god alone, he chose vs to the praise of the glory of his grace. Eph. 1.6. Moreouer, if works foreseen, faith or worthi­nes might moue god to choose some, the elect might haue wherof they might boast. 3. Because god could foresee no worthinesse or good at all in men, but what he had determined now already freely to bestow on thē by the benefit of his election, who not by custom & imitation, but by nature are the enimies of god Rom. 5.10, and sonnes of wrath Ephes. 2.3. dead in sin Rom. 7.10. Ephes. 2.1. vnapt euen to think a good thought as of thēselues 1. Cor. 3.5.. Finallie in whome by nature there is nothing but matter of eter­nall death & damnation. Iob. 15.16 Psal. 14.3 Ierem. 10.23 7. Because then there should be no cause why the Apostle should say, O man vvho art thou vvhich pleadest a­gainst god? Ro. 9.20. For he might haue answered, that god foresaw the desert of the one & of the other, yet doth he not say so, but flyeth to the iudgments & mercie of god: Neither the exclamation of the same Apostle, Ro. 11.32. of the deapth &c. should take place. For he might haue declared in a word, that some are e [...]ected, others re­iected, for the workes which he foresaw would be in either.

[Page 432]5 Because our saluation is more safe and sure by gods electi­on, then by our owne workes, which euermore haue a doubt an­nexed to them Rom. 4.16.,

6 Because then it would follow that faith is of our selues not of god, or that we first loued & chose god: which the scripture poin­teth out to be false & absurd Ioh. 3.5. & 6.37. & 8.47. & 15.10. ye haue not chosen me, but I haue cho­sen you.

7 Because that place. Rom. 9.11. For yer the children Esau and Iacob, were borne, and when they had neither done good, nor euill (that the purpose of god might remaine according to election, not by workes, but by him that calleth) it wat said, the elder shall serue the yon­ger. Where the Apostle drawing forth the reiection of Esau, For that he was condemned to be his brothers bond seruant as also the election of Iacob, because hee was made lord ouer his brother, euen ouer the first borne: that Esau his seruitude was ioyned with Gods hatred, Iacobs rule with Gods loue, out of Malachy the best interpreter of Moses, chap. 3. e. As it is writ­ten, I haue loued Iacob, and hated Esau: So that neyther any good­nes in Iacob, nor any other thing in Esau may be accounted the cause eyther of the chusing of the one, or reiecting of the other, doth euidently impugne this foresight of faith.

8. Because there can be no goodnesse in the world, vnlesse God had placed and ordeined it.

9. Because naturally, the efficient cause cannot bee after his ef­fect: but Election is the cause of faith and good works: for wee are called Elect, that we might be holy, Ephes. 1.4. and without blame, not contrary, because he foresaw that we would be such: for these two are contrary, that the godly haue frō their election, this, that they should be holy, and that they should attaine the same electi­on by meanes of their workes. And Paul writeth plainely, 1. Co­rinth. 7.25. that he had obtained mercie of the Lord, that he might be faithfull.

10. Because the Logicians rule is manifest, VVhatsoeuer is the cause of the cause, is also the cause of the thing caused. If then faith and workes foreseene were the cause of Election, they should also be the cause of Vocation and Iustification, which are the effectes of Election. Rom. 8.30 But the Scripture teacheth the contrary, 2. Tim. 1.9 To Titus 3.5. He hath called vs with an holy calling, not according to our [Page 433] workes, but according to his purpose. and Rom. 4.6 God imputeth righteousnes without workes.

Is the Election of all men common or generall, that is, doth God ordeine all men to Saluation?

No, but special, because all are not elected nor blessed in Christ, Eph. 1.3.4. neither haue all men faith. 2. Thess. 3.2.

2. Because he which receiueth all, maketh no choyce. But all election eyther of some one or some few, must needs be out of a number of some remaining, nay, it is an vnsauorie contradiction, and [...]) a monstrous speech, to say the Election of all men were generall.

3. The Scripture declareth that there is a certaine crew of Re­probates: both Iohn 6.44. No man commeth vnto me, but whom the father shall draw. And Rom. 9.18. Whom he will he receiueth to mercie, and whom he will he hardeneth. And 11.7. The Elect haue obtained it, but the rest haue beene blinded.

Of what sort of men is Election?

Of such as are vncleane and vngodly in the sight of God. For he hath chosen vs, that we might be holy & without blame, Eph. 1.4. But whereas he chose vs before the world was made, it is effected, that God set before his eyes all men that euer should be, and for as much as they would be vngodly and accursed, hee likewise so considered them, and so chose some out of the common lumpe and filth of men, and those freely, according to the good pleasure of his will, leauing others in their sinne and curse.

VVherefore hath not God elected all?

Let vs not be too curious in enquiring, if wee be vnwilling to fall into errour, saith Augustine. Neuerthelesse wee must not doubt that the reasons of this his secret counsell are most suffici­ent, although they are vnsearchable. Ro. 11.33.

Is not Christ the Redeemer of all men?

No: for he is a Redeemer neither to Pharao, nor Iudas, ney­ther vnto Caiphas, nor Herod, neither vnto Iulian, nor in briefe to all those that are damned or without hope, for whom neyther he died.

Died not Christ for all men?

His death was sufficient for all, say the Schoolemen, but effectual [Page 434] onely for the Elect and them that are faithfull. If we respect the vertue and force of Christs blood, it is sufficient for the redempti­on of all: but if we looke vpon the purpose and eternall counsell of God, and the good will of the Mediator, he died for the elect onely, Ioh. 10.15. I lay downe my life for my sheepe, saith Christ, and 17.9. I pray not for the world, but I pray for them whom thou hast gi­uen me. Therefore hee neyther offered sacrifice for it, neither did he redeeme it. And vers. 19. For their sakes who beleeue, and whom the father hath giuen me, sanctifie I my selfe. And Matth. 26.28. My blood which is shedde for many for the remission of sinnes,

Is not the calling and promise generall. Matth. 11.28. Come vnto me all ye that are weary and laden?

It is indefinite rather, and that truely in respect of certaine cir­cumstances, as of nation, and condition, of age, sexe, and the like, whereby God is moued not to choose some one.

Moreouer, neyther doth God generally call all outwardly by the preaching of the Gospell, for that it hath neuer been knowne vnto many, much lesse doth hee call all inwardly by an effectuall calling.

And although the voyce of the Gospell speake to all men ge­nerally, yet faith is rare and singular, because the arme of the Lord is not reuealed vnto all, Isa. 53.1. Ioh. 12.13

How doth it then accord, that God calleth them to him, whom he knoweth will not come?

Austen answereth out of the Apostles wordes, Serm, 11. Wilt thou dispute with me? Maruell with me and cry out, O the depth! Let vs both agree in feare, least we perish in errour.

But so the kingdome of grace shall not be very large.

Yea, very large, simply in respect of the citizens, members and parts of that kingdome: though in regard of them that are let passe, and of those that refuse the Gospell, many are said to be cal­led, but few chosen, Matth. 22.14.

By this meanes then shall not God be an accepter of Persons?

Not at all, for else the fault ( [...]) of hauing respect of Persons would be in euery benefite, wherein one is preferred before an other, which is false, for we may benefite whom we wil [Page 435] with our owne, this man rather then that: Moreouer, respect of Persons is committed, when we bestow somewhat, or giue our iudgement being thereunto moued by circumstances and condi­tions inherent in any person, which make not to the cause: as if of two men alike offenders, the Iudge doth free the one, because he is rich, or because hee is his kinseman or countryman: which thing cannot fall out in God: for hee findeth no such conditions in men, but setteth downe what he will himselfe.

But God would haue ( [...]) all men to be saued, & come to the knowledge of the trueth. 1. Tim. 2.4.

He lets them not, for this is meant of all sorts of men, but not of all of euery sort. God therefore would haue some of euery sort and order of men to bee saued, namely those who come to the knowledge of trueth, that is to say, all which beleeue on the Sonne of God. Mark. 16 16 Ioh. 3.18..

2. Generall experience it selfe, whereunto the will of God a­greeth, conuinceth, that faithfull men onely are saued.

3. All that the Lord would haue done, that doth he. Psal. 115.3. But he saueth not all men, but onely his faithfull seruants: Therefore without question, he would not haue all men to be saued.

4. Of like things, a like iudgement: But in these words, con­cerning them that shall be saued, the generall experience is re­strained to the faithfull, Iohn 3.15.16. That euery one which belee­ueth on him, should not perish, but haue euerlasting life. And cap. 1.16. Of his fulnesse haue all we receiued, 1. Cor. 15.22, In Christ shall all be made aliue. And vers. 28, God shall be all in all. And chap. 10.13. All things are lawfull for me, but all things are not expedient. And vers. 33. I please all men in all things. 1. Tim, 4.10. Ʋ Ʋee trust in the liuing God, which is the Sauiour of all men, specially of them that be­leeue. In like sort therefore in saying, Who would haue all men to be saued, let vs vnderstand all beleeuers, as well Iewes, as Graeci­ans, priuate men, as magistrates, both men and women, both bondmen and free, as well those that are guiltie of many sinnes, as those that are guilty of few, but yet not all men altogether. So he would not haue any to perish. but would haue all men come to repentance, that is, the elect: to whō Peter ioyneth himselfe, whē he [Page 436] declareth, that God is patient toward vs, deferring his comming onely vntill the number of the Elect were fulfilled, and that all might haue oportunitie to conuert themselues vnto God.

What is the execution of predestination?

It is the disposing, vse, and application of all second causes, or meanes, whereby as it were by degrees, God doth passe to the end of his highest decree.

Of how many sorts are those meanes?

Of two; some are common as well to the Elect, as the Repro­bate, wherein the Elect and the Reprobate are made equal: others proper and speciall to either, wherein the elect are discerned from the reprobate.

Those that are common are threefold, namely the Creation of man, male and female in the vpright state, that is, in righteous­nesse and holinesse, Gen. 1.26. Eccles. 7.29 but changeable. For God alone is vn­changeable.

2, The Fall of man, whereby he defiled himselfe with sinne most fouly, b. which could not haue happened without both the ordinance and will of God, that mans wretchednesse might giue place to God his mercie, and the transgression of man to Gods iustice (neyther yet can any thing be said to fall out with­out the knowledge of god, or God being against it and vnwil­ling, or vnaduisedly, from whose will and pleasure not the little sparrowes are excepted, Matth. 11.29.) Neuerthelesse the fall of man was from his owne accord, and of his owne will: and there­fore the fall of Adam sticketh as a fault in his free, a [...]d vncompel­led will, wherewith he obeyed the serpent rather then god, and not in the onely bare will of god: whereupon it was very well said of Prudentius,

Nemo nocens, si fata regunt, quod viuitur et fit:
Imo nocens, quicun (que) volens, non quod licet audet.
No man is bad if fate doth rule, and cause men liue in ill,
Yea he is bad, who lawlesse liues, and liues so with his will,

3. The spreading of that sinne, that is of the guilt and punish­ment from Adam ouer all men: for no cleane thing can bee bred of an vncleane: Iob. 14.4. from whence it commeth that all men by nature, not by imitation and custome are the children of wrath, [Page 437] Ephes. 2.3. For seeing that God, before he created mankind, had determined both to shew a notable token of his mercie, euen in the saluation of the Elect, and also to declare his iust iudgement, it was necessarie that eyther should bee included vnder sinne, namely, that he might haue mercie on them that beleeued, and a­gaine, that hee might finde argument of iust condemnation in those, to whom it is giuen neither to beleeue, nor to vnderstand the mysteries of God, Matth. 13.11.

By these ruines of mankind therefore, God all-wise decreed to separate some to himselfe, to choose them, and to bring them to life as vessels of his mercie: and to leaue others in their corrupti­on, and to reserue them vnto punishment, as vessels of his wrath against sinne: and that with such wisedome, that all the praise of the saluation of the Elect should wholy be referred to the mercie of God: and the whole fault of the condemnation of the Re­probate should remaine in themselues.

Hovv many are the proper and peculiar meanes ordeined by God for the Elect?

They are sixe, which being referred to Election, or the Prede­stination of the Elect, are properly the effectes thereof: but com­pared one with an other, and to the ende of Election, may bee called both the causes and effects. And three are like mediate cau­ses, the other three like the effects.

The first meanes is Christ, not as the word is singly, ( [...]) consubstantiall and equall with the father in all pointes (for so is he the first cause of our Election together with the father and the holy Ghost, and not the second, Iohn 13.18. I knowe whom I haue chosen.) but as hee is the Mediatour, in whome the father might choose, according to that saying of the Apostle, In him wee were chosen, before the foundations of the world were layed, Eph. 1.4. and through whom, being applied to the Elect, God would both re­mit sinnes, as also impute perfect righteousnesse: by which name Christ himselfe beeing defined, ( [...]) is called a man as it were appointed, Act. 17.31. and which was ordeined before the foun­dation of the world, but was declared in the last times for our sakes, 1. Pet. 1.20. Therefore the Father hath ordeined his Sonne, that he might assume an humane nature into the vnitie of his Person, who suffered and was dead for the satisfaction of the Elect, that hee [Page 438] might redeeme them from iniquitie, and might rise againe for their iustification. Rom. 4.25 Finally, who to the Elect, which apply him to themselues through faith, might be VVisedome, and righteous­nesse, Sanctification and Redemption, 1. Cor. 1.30. In choosing and appointing which meane, all these miracles of God, saith Ber­nard, doe at once concurre. 1. Gods iustice, his mercie towards his Elect, as also his iustice in punishing their sinnes in his belo­ued one. 2. In one and the selfe same person of Christ, God and man. 3. One and the same woman, a mother and a vir­gin. 4. One and the same Sonne, ( [...]) without fa­ther, without mother. 5. And the same Christ, our Iudge and Aduocate.

The second meane is Vocation, effectuall vnto true repen­tance, and acknowledging of Christ, through the inspiration of the holy Ghost, Rom. 8.30 ad Tit. 2.14. &. 3.7. Ordinarie in them that are of yeeres, through the preaching of the Gospell: Extraordinarie also, as in Infants that are elected, as namely Iohn Baptist in his mothers wombe, Luk. 1.44. and in some that are deafe, the meane thereof beeing vnknowne vnto vs.

The third meane is faith in Christ, or the applying of Christ by faith, whereupon our most straight coniunction with him, our vnion, our incorporation, or societie, and ingrafting into him followeth. Iohn. 15.5 & 17.21. Gal. 3.27.28. Ephes. 3.6. 1. Iohn 1.3 Rom. 11.17.

From these follow three effects, Iustification before God, which consisteth in the imputation of Christs righteousnesse: Iustifica­tion, by which the Elect hauing the holy Ghost freely bestowed on them are renewed in the spirit of their minde, and are made new men, which by them also worketh good workes, which are pleasing and acceptable to God for Christs sake: and Glorifica­tion through the same Christ: which very meanes, Gods Prede­stination ordeyned from the beginning; these and euery of them, God of his meere grace applyeth to euery of the Elect by the effectuall preaching of the Gospell, whensoeuer hee pleaseth, sometime sooner, sometime later, euen as God him­selfe doth will, and decerne most wisely and most merci­fully.

And this is the true golden chaine of Saluation; and indisso­luble knot, which leadeth from the supreme cause, thorough [Page 439] meanes ordeined and applied to the last effect. The ende there­fore cannot be hoped for, without the meanes thereof, neither ought th end to be separated from the meanes, neyther may we, omitting the meanes, runne from one end to another.

What is the proper end of Election?

The remote and farthest end in respect of God that electeth, is his glory or praise, and the declaring of his mercie, Rom. 9.23. That he might make knowne the riches, that is exceeding greatnesse, of hss glory toward the vessels of mercie, which hee hath prepared vn­to glory, Eph. 1.9. Hee hath elected vs to the praise of the glory of his grace, wherewith hee hath made vs freely accepted in his beloued And verse 11. That wee shovld bee vnto the prayse of his glo­rie.

But in regard of vs, that is nigh at hand or successiue, that wee should be holy, Ephes. 1.4. and 2.10. Wee are his workemanship created vnto good workes, which God hath ordained, thst wee should walke in them. And Rom. 8.29. That we might be made like to the i­mage of God. The last is, our Saluation, Life, and Glorifi­cation Col. 1.12.13. 1 Thes, 13.14 Act. 13.48 Rom. 9.23..

VVhat are the markes of Election?

There are many markes, whereof true faith in Christ, effectu­all through Charitie is the spring: whereby a spirituall life is cer­tainely discerned, and thereby our Election is perceiued, as the life of the body is by sense and motion.

VVhat is Reprobation?

A certaine execution of Gods will, in casting off and refusing them which are predestinate vnto death. Or it is a Predestination wherby God frō the beginning, without any iniustice, hath deter­mined not to haue mercie on some that were corrupted in Adam, and in his eternal iudgment to adiudge them vnto death, for their sins, being left to thēselues, that in these as in the vessels of shame appointed to destruction (which is spoken not in respect of the euent, but of the purpose, for that the particle ( [...]) doth not only [Page 440] declare the euent, but the scope and purpose) hee might make knowne the glory both of his iustice and power, Exod. 9.16 Pro. 16.4. The Lord hath made all things for himselfe, yea, euen the wicked for the day of euill.

Rom. 9.17 21.22. 1. Pet. 7.8 Iudith. 4 Apoc. 17.8. &. 20.15. [...] or [...]What is the efficient cause of Reprobation

God, who as he hath elected vs according to the good pleasure of his will; so hath hee reiected the reprobate, according to his iust will or purpose, which in order goeth before all: for as hee taketh mercie on vvhom he vvill, so vvhom hee vvill hee hardeneth. For the same verbe ( [...]) is not otherwise to bee expounded, either in the former or latter part of the sentence; but because contraries are the consequents of contraries, if it bee godly and truely spoken of God, (which no man denieth) he hath mercie on vvhom hee vvill haue mercie, Exod. 33.19. without doubt Paul spake truely and godly; but vvhom he vvill he hardeneth. And Ephes. 1.11. God doth all things after the purpose of his will. The word of Election doth approue the very same thing. For, in whose power it is to elect some, in his power also it is not to e­lect others, but to passe by them, or to reiect them: for neyther can the Election of some be granted without a reiection or neg­lecting: nor a reiection or neglecting without the election of o­thers. And whereas it is said, Ezech. 18.23. I will not the death of a sinner, but that he returne from his waies and liue. It appeareth to be an indefinite Proposition, which differeth very much from an vniuersall, and is to be restrained to them, to whom is giuen the grace of repentance. Which also Christ saith, Matth. 23.37. Hovv often vvould I haue gathered thy sonnes, and thou vvouldest not, hee speaketh of the outward ministerie, and as farre as he himselfe was generally promised for the saluation of this nation, and as he was also carefull of it in speciall.

Are not some sinnes, as Incredulitie, &c. the causes of the Decree, vvhy some one is reiected?

No: for if sinnes were the cause of Reprobation, there should not one be elected, because God hath foreseene that all men are sinners. But onely the purpose and will of God, which in euery worke of his, is both iust and the onely rule of all iustice. Ther­fore can it neither bee iustly blamed, or accused by vs. a. For in these sayings. Ioh, 3.18. Hee that beleeueth not, is iudged already. [Page 441] And 16.9. The holy Ghost shall reprooue the vvorld of sinne, be­cause they beleeue not in me. And Mark. 16.16. He that hath not beleeued shall bee condemned. Christ hath not appointed in­credulitie the cause of the decree of reprobation, but of execu­tion thereof, or of condemnation and iudgement.

Is not God tainted vvith the note of iniustice, if his vvill only be determined the cause of Reprobation?

In no sort: for when we entreat of this supreme will of God, which ordaineth the causes of all things, we must not say, there must haue be [...]ne somewhat iust before God willed it, but contra­rie, God must first haue willed somewhat, before it could be iust. For so is the will of God, the principall rule of iustice, that what­soeuer he will ought to be accompted iust, euen because it is his will: but there is a deeper reason of Gods iustice, then that it can be measured by any meanes of man, Rom. 11.13. Rom. 5.20.21 or can be comprehended by the slendernesse of mans wit b. And as he hath chiefe and free power by his proper right ouer all creatures, So likewise ouer man as the potter ouer the clay c. That neither God should haue bene vniust, if he predestinated none to saluation, seeing he is debtor to no man, and we are all borne the sonnes of wrath.

2 Betweene the decree, of that secret, and vnblameable will of God in reiecting some, and the corruption of mankind, which is the true and first originall of the condemnation of the repro­bate, the will of the first man commeth, which being created good, of it owne accord corrupted it selfe, and thereupon made open passage for the iust iudgment of God to destroy them, to whome he vouchafeth not his mercie.

Moreouer, although no man be condemned, but whome the Lord hath reiected, yet no man is condemned, but he that is for certaine found to haue in himselfe iust causes of damnation. Ther­fore it is manifest that this decree is most iust, by the meanes and degrees as wel generall as special, wherby the Reprobate in going on, are the cause of most iust condēnation to thēselues, so as they can accuse none but themselues. For there is one cause of Repro­bation, and an other of the condemnation of man. albeit then that sinnes are not the causes of reprobation, which was from the be­ginning but the iust will of God is the cause, yet are they the cause of the damnation, which will follow in the last time.

Neyther are the Reprobate condemned simply for their repro­bation, but for their impietie and incredulity; that is, that decree of God is not the cause of the damnation to them that perish, but their owne naturall corruption, and the fruit of that corruption, from whom it pleaseth God to exempt his onely predestinated to saluation: verie fondly do they then, who confound the decree of reprobation with damnation, seeing sinne is the manifest cause or the later: but the will of God onely of the former. Neyther also doth God for that cause make them wicked, whō he reiecteth, of poure out his malice on them, but in his most iust, though hidden and vnsearchable iudgement he doth not bestow on them the mercie, which he giueth to the elect. But they are punished volun­tarily, and of their owne malice, according to that. O Israll thy de­struction is of thy selfe, but thy saluation is of mee. Osey. 13.9

What are the common meanes of Reprobation?

The verie same whereof we spake before, namely Creation in integritie & righteousnesse. For God did not create man in sinne. For so should he be the author of sinne, which God forbid.

2 Mans fall, who fell away of their owne accord and most freewill, by which falling away they offended God.

3 Mans corruption, they corrupted themselues, and so they drew vpon themselues through their owne fault, iudgement and destruction Pro. 2.22 Eccle. 7.30..

Ʋ Ʋhat are the particuler meanes of the execution of Gods de­cree for the reiecting some men?

Sixe, likewise in number, 1 An infinite increase of actuall sinnes.

2 ( [...]) Infidelitie, or an alienation and seperation from Christ.

3 A forsaking, or an vneffectuall calling, or no calling at all by the preaching of the word, or no inward consent to vocation: for neyther hath the Gospell beene preached to all men, nor in euerie age, nor now also is it preached all the world thorough, neyther is it graunted vnto all to beleeue. Math. 11.25. but in verse 28. all are called vvhich labour and are heauie laden, that is, are wearie v der the burthen of their sinnes, which onely is meete for them who acknowledge themselues to be sinners and flie vnto Christ.

4 Stubbornnesse, or hardnesse, and blindnesse in sinne.

[Page 443]5 Hence commeth a perpetuall turning away, and contempt of God, and proceeding from sinne to sinne.

6 At length thereby followeth their most iust condemna­tion: Iust therefore is the Lord, and all his iudgements vpright. Exod. 7.3.22.23. Exod. 8.15. &. 9.34. 2. Par. 36.13 Act. 7.12.51. &. 13.46

Is the execution of reprobation, or the appointing of vvicked meanes subiect to the decree of God, as faith and other meanes of saluation is to the decree of Election?

It is, and it is not: because the decree of God is said to be two­fold, simple in some respect: the decree is called simple, [...]. when God willeth and approoueth somewhat simply, whereof himselfe is truely, properly, and principally the efficient cause in his owne time: from whence also the decree may bee called effectiue, [...], of which sort is the decree of the saluation of the Elect, and of all good meanes which tend to saluation, as of Creation, effectu­all calling, faith, iustification, and sanctification. Whereupon God, Ose. 13.9. Thy saluation is of mee. Moreouer God is the Author and cause of the substance (that I may so speake) of all acti­ons and qualities, both good and euill. For the action is one thing by it selfe, the fault or faultie qualitie of the action is another.

But the decree in respect is when God decerneth, and will per­mit somewhat to be done, and that also in his due time: [...]. but hee doth not truly effect it himselfe, but suffereth it to be done of wicked instruments, not as though he beheld the affaires of men negligently and from a farre, but as the ruler of all. For Paule affirmeth that God prouoked Pharaoh, and whom he will he can harden, Rom. 9.17.18. for God is not a negligent God, ney­ther were God omnipotent, if against his will he should suf­fer any thing. Whereupon also this may bee called a De­cree of permission, of gouernement, or of dispensation. And of this sort is the Decree of all euill meanes, which tend to de­struction, as of the fall of man, his hardening, and the like: for they come not to passe without the will and knowledge of God, because by this meanes Atheisme or Epicurisme must ne­cessarily follow, but of all these mans will is chiefe, purchasing Gods wrath, heereupon is that rightly said. Thy destruction is of thy selfe O Israell. Ose. 13.9. And neuerthelesse they are subiect to [Page 444] the Decree, because though not by the decree, yet for the decree, and not without the decree they come to passe, and where­of the deficient, but not the efficient cause is surely purposed in God. For as God createth faith in them that beleeue; so, when God left the wlll, sinne came vpon mankind. As the Sunne ma­keth the day of it selfe, and with his owne light, when it riseth and shineth, and the night likewise, but by the retyring of his light and the shadow of the earth. Furthermore it is no decree of a suf­ferance of malice, in that it is malice, but in that it hath a purpose of goodnes. For if we consider the decree of God, the verie euill (though bred in it selfe) hath a purpose of good: for what God hath determined to suffer, and what he permitteth, he doth it for some good end, as for the euidence of his glorie and iustice. Wher­fore in respect of God, who in determining to suffer, and in permitting doth alwaies behold a good end, the darkenesse hel­peth forward the light, and the malice which proceedeth wholy from the euill instrument is conuerted into good, as the punish­ment of sinne, and the meane of Gods glorie, as that Paradox of Augustine might be verified. That it is good also there should be euils, for else God would not suffer euils to bee: but he suffereth them not as against his will, but as willing, and as the same father saith truly and wisely: That which is contrarie to the will of God, com­meth not to passe against his will.

What is the end of Reprobation?

Surely the iust condemnation of the Reprobate. But in respect of God, the declaring of his glory, iustice, and power Exod. 9.16 Rom. 9.17. & 22..

After what maner is the administration and application of the doctrine of Predestination to be taken in hand either of Pastors, or of all men in priuate?

1 We must take heed that we run not out from one extreem to another, as from the decree to saluation, or damnation, or on the contrary, neglecting the means & neearer causes of saluation or destruction. 2. As God descending vnto vs from his most excel­lent and eternal decree by the middle degrees, or the means, which are the effects of that decree, doth lay open his glory & mercy: so we returning by those same degrees & effects (keeping the order of the effects) do ascend to the certainty of our election, which we shall find most firmely founded in the onely mercy of God.

Ʋ Ʋhat ought to be the order of Application?

Analyticall, namely that euery one who seeketh the declaration of his election, should not begin at that most excellent degree, that is, at the verie secret purpose of God, without Christ and the voice of the gospell crying out in the Church: for so will it fall out, that he cannot at all endure that immensurable right of God in a con­trarie course, but let him so begin at the lowest degrees as at the effects, namely, let him make his beginning at the calling through Christ, & the hearing of him, according as Rom. 8.30. Those whom he hath elected, he hath called: so he may by little and little come to that principall part of our saluation: where at last hauing found a firme and substantiall remedie against all tempests, he may rest as it were in harbour, in this wise.

Let him search diligētly, if he heare the word of God with a good heart, and therewith be well affected, both to God-ward, and to­ward his neighbour (for this is an effect of Regeneration and San­ctification): from thence to faith, whether he feele himselfe to be in Christ by faith, or whether he doth beleeue on Christ. From faith to iustification, from iustification let him go on to effectuall calling. By which graces of God, if they be in vs, euery faithfull man may most assuredly iudge of his owne election Iohn. 1.12 Eph. 1. v, 4, 5 1. Pet. 1.20, 21.22.23.. For sense and motion are not more certaine proofes of an animall life, then Faith, Hope, & Charitie are arguments of our election. Besides in the childrē of God there is a singuler testimony of the holy Ghost testifying to our spirit that we are the sons of God, by which spirit vve crie boldly Abba Father. Rom. 8. ver. 14.15. Gal. 4.6. But if sonnes, then heires vvith God, and fellovv heires vvith Christ, and so from the last to the first praedestinate to life. Hereunto belong al­so certaine outward things, as annexed to them. viz. harkening to the word of God, and signing of the Sacraments, whereto we at­tribute the second place.

But vvhat if any shall not as yet feele these effects of faith of the holy Ghost, and of regeneration, or shall feele them vveake, shall he therefore make account that he is of the num­ber of the reprobate, or shall he despaire of his saluation?

By no means, but let him rather flie to the word and will of God therein reuealed, that by obeying it he may obtaine saluation Rom. 10.8 14.15 1. Cor. 11.24.25, [Page 446] neyther ought any to despaire of the mercie of God, as long as he doth not sinne against the holy ghost: for some are effectually called of God later then others, as that famous example of the thiefe hanging on the crosse, sheweth Luk. 23 40.41.42.

Is there a certaine number as well of the Elect, as of the Reprobate?

Surely with God there is, but not with vs, Iohn. 13.18. I knovv whom I haue chosen, & 2. Tim. 2.19. the Lord knoweth who are his, and by consequent who are not his.

But are there few that shall be saued, Luke. 13.23. or is there a greater number of the Elect, then of the Reprobate?

Seeing there are few, which find the way of life Mat. 8.13 14., and it is but a fourth sort of them neither, which receiue the word of God with an honest and pure heart, surely the number of them is great, if it be considered by it selfe. But comparatiuely, if the number of them that shall be saued, be laid vnto the number of them that perish, then surely, Christ being Iudge, the number of these is the greater Math. 20.26.

May the regenerate assuredly by faith make mention of their Election, and may they glorie thereof in the Lord?

They may and ought so to doe.

1 Because they shall glorie to the Lord that they are Christs chosen people, and peculiers, Isa. 44.5.

2 Those that are foreknowne, predestinated, and elected, the same are called, iustified, and sanctified, neither can they be sepe­rated from the loue of God, Rom. 8.29.30.31.35.38.

3 Because God confirmeth, annoynteth, and sealeth vs, with others partakers of the faith, into Christ, through the holy Ghost.

4 Because the sonne casteth forth none that are his. Iohn. 6.31. Nor suffereth one sheepe to bee taken from him. Iohn, 10.28.

5 Because wee must certainely and constantly beleeue in God the father, in Iesus Christ, and in the holy ghost, that there is a holy Catholicke Church, a communion of Saints, that our sinnes are forgiuen vs through Iesus Christ, and for his sake, and that the raysing vp againe of the flesh, and life euerlasting is assuredly promised.

6 Because Gods decree cannot bee made voide. Hence our comfort is. 1. Iohn. 3.14. We know that we are translated [Page 447] from death to life, and vers. 21. If our heart condemne vs not we haue boldnesse with God. And chap. 5.19.20. We know that we are of God, vve knovv that the sonne of God is come, and hath giuen vs a minde to know him which is true.

May the Elect perish?

No, neyther be seduced finally Mat. 24.24. I Because they are the blessed of the Father for whome is prepared the kingdome before the foundations of the world were laid. Mat. 25.34.

2 And it is the fathers will, that they which are giuen to the son perish not. Ioh. 6.39.

3 They are committed to the sonne, Ioh. 17.12.

4 They are kept by the power of GOD through faith. 1. Pet. 1.5.

5 And to them is giuen faith and perseuerance to the end, Act. 13.48. Phil. 1.6.

6 Last of all, Gods purpose is vnchangeable.

But many seeme possible to he blotted out of the booke of life, by the place in Exod. 32.32. Blot me out of the booke of life, and Psal. 69.29. Let them be blotted out of the Booke of life.

It is the fallacie of a figure of speech. For Moses saying is partly Hyperbolicall and Exstaticall, of a minde onely bent vpon saluation of the chosen people: partly hypotheticall, namely if it might be possible, as is that speach of Paule, Rom. 9.3. I vvould vvish my selfe to be separate from Christ for my brethrens sake. Such accompt did they make of the glorie of God, and such was their loue towards their brethren. And Psalm. 69. the Pro­phet by speaking figuratiuely doth desire nothing but that Hypocrites, who seemed in the errour of themselues and o­thers the sonnes of the kingdome, and are called the vnwrit­ten, might bee manifested, that they belong not to the com­panie of the elect, and therefore he addeth: Let them not bee vvritten with the iust. Of whom, 1. Iohn. 2.19. They went from among vs, but they vvere not of vs: For had they beene of vs, they vvould in like sorte haue remayned vvith vs, but this came to passe, that it might appeare that all are not of vs.

But vvhat, doth it follovv of the doctrine of praedestination that it skilleth not hovv any man liue, seeing the elect can no more fall avvay, vvhatsoeuer they doe, neither can the rest be saued

God forbid: for God in calling doth so call, that he turneth the will also of the elect to repentance by the spirit of regeneration, and giueth and bestoweth on them true faith and perseuerance, & passeth by the reprobate so, as they themselues also are otherwise vnwilling.

Besides it is contrary to the nature of the elect, to abuse the de­cree of their election to the desire of sinning, nay vnlesse they liue godly, they boast of their election in vaine: because as God hath predestinated vs to life eternal, so hath he predestinated vs to good works. Ephes. 2.10. And that we might lead a holy and blamelesse life. Ephes. 1.4. But it neither happeneth to the reprobate to liue godly: which if it might, they should not be of the number of the reprobate, but of the elect, because the loue of an innocent and honest life cannot be seene but by election.

Ʋ Ʋhat is the vse and fruit of this doctrine?

1 It is auaileable for the confirmation of our faith in God, for he knoweth not God aright, who doth not acknowledge him to be most wise, omniscient, almightie, and vnchangeable in orde­ring his creatures.

2 It helpeth the assurance and sound confidence of our salua­tion, because it dependeth not on vs, or of any variable cause, but of the eternall and immutable good pleasure of God Romans. 8 21. & fol. 2. Tim. 2.19.

3 It profiteth vs touching our comfort against the furies of the children of this world, and the fewnesse of beleeuers, as Christ saith, Mat. 11.26. and cap. 13.14 Iohn. 12.39. And therfore could not they beleeue, because saith Esay, he blinded their eyes, not as though God doth spread a blindnesse on them, but for that as a iust Iudge hee deliuereth them being depriued of his grace to be more and more blinded by Sathan, and their owne desires, and Paul Rom. 11.12 doth often vse this doctrine.

4 It auaileth against temptation and all the fierie darts of Sa­tan, by making certaine account that no creature can separate vs from the loue of God. Rom. 8.38. And against all affliction, be­cause all thinges aswell aduersitie as prosperity make for their [Page 449] good who are called according to the purpose of God, Rom. 2.8.4

3 It maketh for our instruction, viz. 1 To acknowledge Gods singuler goodnes toward vs, who vouchsafed to elect vs vnworthie ones out of the companie of wicked, and to ordaine vs for heauenly glorie. Rom 1.25.2. For stirring vp an humilitie & godly sorrow in vs. 3 For our thankfulnesse, that we attribute the glorie of our saluation to God onely, and that we celebrate his infinite benignitie toward vs, in heart, word, and worke, who of his meere grace in his sonne Christ would saue vs being in our selues past recouerie Eph. 1.3.5.9. 4 And that we striue to make our voca­tion and election sure by good works. 2. Pet. 1.5. He is iust that worketh righteousnes, and he that is iustified is called also, be­cause righteousnes is by faith: but faith by hearing. Moreouer he that is called, Is chosen according to the purpose of God. Vers. 10. Also, He hath chosen vs in Christ. Ephes. 1.4. That we might be ho­ly and blamelesse before God, and so the vessels sanctified to ho­nour and prepared to euerie good worke, that is, The Elect are to cleanse them selues by the power of the spirit of Regeneration with which they are endewed Tim. 2.21.

What is contrarie to this doctrine?

1 The errour of the Pelagians, and Semipelagians, who teach an vniuersall grace, and so that there are none Elect, and that it is in the power of man to beleeue, or not to beleeue, feigning the causes of saluation to be in men themselues without God, also they teach that the elect may perish and fall away from the grace of the mercie of God.

2 The error of Thomas Aquinas, who thought the number of the Elect in deed to be certaine, but the number of the reprobate vncertaine.

3 The errour of certeine Ʋbiquitaries, who 1 teach that the fall of Adam happened without the decree of God, and with­out any ordinance of his, contrarie to that is spoken, Prou. 16.4. Esay 45.7. Iam. 3, 37 Amos 3.6 Ioh, 12.39 2 That no decree of God concerning the sauing of the godly, or casting of the reprobate consisteth of his simple will, against the places. Rom. 8.28. and 9.11. 3 That God with­out doubt would not the reprobation of any, against the places. 1 Sam. 2.25. Rom. 9.19. He hardeneth whom he will, and by con­sequence taketh vengeance on those whom hee wil haue to be [Page 450] hardened. 4. Also that the reprobate may be conuerted and sa­ued, contrarie to the places, Iere. 6.30. and 13.23. Ioh. 12.39. &. 17.9.12 19. Rom, 9, 22, Luke. 22.20. This is my bloud, which is shed for you, &c. Math. 26.28. For ma­ny (not for all) to the forgiuenesse of sinnes, Ephes. 5.25. Christ offered himselfe for the Church: Hebr. 10.26. 1. Pet. 2.7.5. That it is the purpose and will of God simply, that all should be saued, and that the generall promises are to be vnderstood without re­straint, against the places of Scripture which restraine the effect of them to the Elect Col, 1, 20 25 2 Tim 2, 19, Heb. 10, 14..

4 The errour of the Papists, who make faith foreseene, or good works, or a foreknowledge of merits the precedent cause of Election: and that the predestinate cannot be certaine of their pre­destination, vnlesse it be reuealed, and that by some notable priui­ledge, and the Elect may doubt of their Election.

5 The errour of them, who subiect Election to the eternall de­cree of God, but not reprobation, for that it is necessarie that two opposites should be reckoned vnder one kinde.

6 The errour of them who would not haue predestination to be taught in the Church, against the saying of Theodoret.

[...] we ought not search out those things that are hidden, neyther to be vtterly ig­norant of those that are manifest.

7 The errour of them, who not distinguishing reprobation from damnation, doe thinke that as God hath reprobated some of purpose onely, so he condemneth them of the same purpose, when notwithstanding sinne is the cause of their damnation.

8 The errour of the Libertines, who dream that Christians may be saued without the mediation of the middle causes.

9 The errour of prophane persons, who wickedly abuse this do­ctrine to the licenciousnesse of sinning.

The seuen and thirtieth common place. Of the last Resurrection.

What doth Resurrection signifie?

PRoperly, a certain standing againe, which the Greeks call [...], as it were [...], a second standing of him that fell: [...], which in compositi­on signifieth againe. But specially it sig­nifieth the returning or restoring of bo­dies from death to life.

Figuratiuely. 1. It signifieth Metoni­mically an immortall life Phil. 4.11..

2 Metaphorically, a deliuerance from dangers, vnto which by the like figure death is attributed 2 Cor. 1 10.11. &. 4.14. 2 The soules new birth, which is when wee rise ftom sinne, that wee may liue vnto righte­ousnesse, which is, also called a Repentance, and spirituall Resurrection: Whereof Paule, If ye bee risen vvith Christ, seeke those things that are aboue. Colloss. 3.1. and Reuel­lat. 20.5.

It is called The first Resurrection vvherein they that haue their part, the second death shall haue no power ouer them. verse 6. to which there is a later. Reuel. 20.13. which is called The re­surrection of the flesh, and is also called of Christ, a new birth, Mathew. 19.28. [...], whereby all the Elect indeed shall beginne to liue a newe life, and by Analogie an awakening or ray­sing vp, chap. 27.53. [...], of the Greeke word that signifieth, to raise vp, or to awaken, whereof heere we must entreate.

What is resurrection?

It is the restoring of the same humane bodie to life, in the same substance, taking away the mortality, which by the mighty power of God shall be in the last day to the glorie of God. Or, It is a certaine new birth, or second vnion, and insoluble coupling of humane bodies, and soules, which before by death were seuered one from another, as, death being ouercome, men in all points made immortall may be preserued, and may liue for euer, some in glory, some in paine, after the course of their life before led.

Hovv manifold is Resurrection?

Twofold: Generall or finall which none shall escape, which is reserued vntill the last day Iob, 15, 12: which we confesse in the Creed, I beleeue the Resurrection of the flesh.

Particuler or going before, whereof there are singuler examples in the Scriptures, both of the Old and New Testament. As 1. Of the widowes sonne of Sarepta raised vp of Elias 1, Kings, 17 22.

2 of the Shunamitih womans sonne, which Elizaus raised vp 2, K [...]ngs, 4 33.

3 Of a certaine man at the touching of Elizaeus bones lying in the Sepulchre Cap. 13 21.

4 Of Iairus daughter Math, 9, 25.

5 Of the onely sonne of a widow in Naim Luk, 7, 15.

6 Of Lazarus the Bethanian Ioh. 11, 43,.

7 Of Christ himselfe, which obtaineth the chiefe place Math, 28 6.

8 Of some Saints, whose Sepulchres though (when the stones cleft at the death of Christ) they were opened, yet they went out of their graues after Christs resurrection. 1. Not that they might conuerse amongst men any more to die againe, as Lazarus and others, but rather that they might accompanie Christ into life e­ternall, by whose power they had risen, that they might be vn­doubted testimonies of Christs quickening power.

Math, 27 52, 53.9 Of Tabitha the woman of Ioppa at the word of Peter Act, 9, 40,.

10 Of Eutychus railed by Paule Cap, 20, 10.

May the generall Resurrection be declared by Phyloso­phicall arguments?

No: for to the Philosophers it alwaies seemed ridiculous, strange and hard to be beleeued Act. 17 18 20: and to Festus the President, madnes cap. 26, 24.

2 Because if we consider the efficient cause and meanes, it is a supernatural action, which exceedeth the whole power of nature.

Neyther are the principles thereof first, and by themselues knowne in nature.

4 And those things which are beleeued, cannot be knowne by nature, for faith is the euidence of things not seene. Hebr. 11.1. Lib. de Resur, carnis, Where­upon Tertullian saith: The hope of Christians is the Resurrectiō of the dead. Moreouer there are many arguments effectual apparantly e­nough. But if they be diligently sifted, they are probable argumēts onely, and not necessarie, if we consider naturall things.

On what foundations then doth the faith of the Resurrection consist?

1 On the wil of God, that is in the will of god laid open in the w [...]itten word or on the infallible & immoouable cer­tainty of the whole Scripture, albeit common sense & reason, & na­ture likewise be altogether contrarie therunto that is, by the mani­fest testimonies of Scripture, such as among many other, these are.

1 Gen. 3.15. The seede of the woman shall bruise the serpents head, that is, shall destroy the works of the diuell. 1. Iohn. 3.8. And therefore shall abolish sinne, and the wages of sinne, which is death, which could not be, if the dead were not raised vp.

2 Iob. 19.25. I know that my Redeemer liueth, and he shall stand on the earth in the last day, and though after my skinne wormes destroy this bodie, yet shall I see God in flesh, whom I my selfe shall see, and mine eyes shall behold, and none other for me: that is, I my selfe shall rise againe in the qualitie of my person, and in the veritie of ey­ther substance.

3 Esay. 26.19. Thy dead shall liue, and thy slaine shall rise againe, &c

4 Ezech. 37.12. Behold my people I wil open your graues, and cause you to come out of your Sepulchers, and will put my spirit in you, and ye shall liue: for although figuratiuely, vnder the resemblance of the resurrection, he describeth the restoring of the people out of the habitacles of captiuitie, yet euen thereby doth hee prooue the Resurrection. For that must needs first bee to it selfe, that is com­pared to another: For a similitude of that vvhich it vvast and idle fitteth not; a parable of no bodie doth not accord; of nothing there is no metaphor and allegorie, saith Tertullian.

3 Dan. 12.2. Many of of them that sleepe in the dust of the earth, shall awake, some to euerlasting life, and some to shame and perpetuall contempt, that is, All indeed shall rise, but many of them to life, many to eternall death: or, the Prophet speaketh so, because all of vs shall not die, but wee shall bee all chang [...]d. [Page 454] But Christ that is priuie to the will of God, and the interpreter thereof, prooueth it by a firme argument, Math. 22.32. That God was not, as though they now were not, but is euen yet, and for euer, the God of Abraham, Isaacke, and Iacob, and that truly of the whole person, not of the one part thereof, viz. the soule one­ly: for so doth he assure those that are his, that we will saue both bodie and soule, and will not giue them an halfe, but a full and per­fect saluation. Therefore doe they liue, and God hath care ouer them, and they shall liue.

For though God be not the God of the dead, according to the Sadduces argument (who thought that their bodies should neuer rise againe because he cannot be called a God, in respect of them, who neither are, nor euer shall be) yet God is Lord o­uer the dead. Rom. 14.9. according to the argument of Paule, namely, for that dead bodies are not quite brought to nothing: And Christ in his due time shall quicken them againe for euer, be­ing ioyned againe to their soules, that he may be true in the co­uenant made with those Fathers. For how are they happie saith Tertull. If in eyther part they shal perish. And Iohn. 5.28. Christ saith The hower shall come, in the which all that are in the graues, shall heare his voyce, and they shall come forth, that haue done good, vnto the resurrection of life: but they that haue done euill, vnto the resur­rection of condemnation.

Moreouer Paule inspired with Gods spirit, by these reasons doth confirme the Article of Resurrection (as farre as concerneth the faithfull) viz. 1. By the preaching of the Gospell.

2 By the similitude, example, communion, power, and cer­tainty of Christs resurrection. 1. Cor. 15.1.4.5.11.12.13. 1. Thess. 4.14. For if Christ be risen againe, the dead also shall rise. For where the head is, there shall the members be also, and euen our flesh, which we yet carie about vs, is already raised vp in Christ, as in the first fruits, wherin the rest of the fruits remaining was iustified 1 Co. 15, 20 Col. 1.18.

3 By comparison. 1. Cor. 15.21.22. For as by the sin of the former Adam, death entred into the world, frō whence by natural gene­ration death spred ouer his posterity: so by the merit and power of the later Adam, by a spirituall engrafting into him, life euerla­sting commeth to his members.

4 By the power of Christ the Sauiour Philip. 3.21.

[Page 455]5 By the dwelling & pledge of the holy ghost in the godly. Ro, 8.11 Eph. 1.14.

6 By the generality of Christs kingdome, or from the whole to the part, all subdued enemies shall be subiect to Christ, and by consequent, the dead shall rise againe 1, Cor. 15 25.26.27

7 By arguments leading to absurdities. If there be no resurrec­tion, then the preaching of the Gospell is in vaine. vers. 14. Our faith is in vaine, in the same verse. And the Apostles are false witnesses, al­so vers. 15. Christians are of all men the most wretched, vers. 19. In vain are many baptised ( [...]) ouer the dead, ouer the carcases of the dead laid in their graues. Foolish also is Paule, who is in dāger so often for it v. 30.31 32 Act. 13, 6 & cap. 24.21. The saying of the Epicures shal haue place who say: Play, drink, & eat while ye haue breath, there is no pleasure after death.

But these are absurdities among Christians: therfore there shal be a general resurrection. 11. The faith of the resurrection consisteth on Gods omnipotencie, with whom is possible, that which with men is impossible. Luke. 1.37. Who calleth those things which are not, 11. On Gods omnipotencie as though they were Rom. 4.17. with whom nothing is impossible, Luke 1.37. and because he that promised, can also performe. Rom. 4.21. which saying we must oppose, as a shield, against our owne sense and reason, and subtilties of all men: for he that promised vs a life after this, is able to keepe promise, and to giue vs againe that we haue committed vnto him, 2, Tim. 1.12, and 4.8. God could make all things of nothing, and man of the slime of the earth, why then can he not restore a dead man to life? Hee that made vs is as able to make vs againe, saith Tertullian, why wonder wee? why doe wee not beleeue? it is God that doth this. Consider the author, and take away the doubt saith Augustine.

And this is a most firme argument taken from the power of God, (because God could doe many things else which he doth not) when it is ioyned with a most sure testimonie of his will, which we haue also placed in the former place.

3 On Gods iustice: for because he is iust, 3, on gods iustice he must needs re­ward godlinesse, and punish vngodlinesse: which doth not fall out in this life. For therefore doth he deferre it, that the testimo­nie in Resurrection might be apparent Rom. 2.5.6, 7.. And againe, It is a righteous thing with God to recompence tribulation to them that trouble the godly: but to the godly, vvhich are troubled, rest. 2. Thessalonians. 1.6.7. So that it must needes bee that both [Page 456] the good and bad rise againe, and stand before the tribunall seat of Christ, That euerie one may receiue a reward according to that he hath done in the flesh, be it good or euill. 2. Cor. 5.10. And that that which is iust, may be added to the flesh in recompence of the seruice, ac­cording to the protection, that it hath giuen to the soule, saith Damascen:

4 On gods wisdome4 On Gods wisedome, for seeing it is a wise mans part, not to lose the end of his worke, and God is most wise, who hath not made man rashly, but according to his owne Image, and so euen to the partaking of his goodnes, wisedome, iustice, and immor­talitie, and to the perpetuall seruice of God, to the performance whereof a perpetuitie of life is requisite, neyther is repentance seene in God at all; that God then may fulfill his purpose begonne at the first concerning vs, we must necessarily be restored to in­corruption, which cannot be without the resurrection of the dead.

But by what arguments is the faith of the Resurrection confirmed?

1 By fore-warnings and miracles, which were as Praeludia, and examples of the Resurrection: such as was the translating of E­noch, and the taking vp of Elias into heauen Gen. 5.28. Heb. 11.5 &. 2. Reg. 1.11: also the casting vp of Ionas whole, out of the belly of the fish Ion. 2.11, a particular rai­sing vp of the dead, as of the Damsell. Math. 9.25. and o­thers.

2 By the signe and vision giuen to Ezechiell, of the field full of drie bones, which the Lord commaunded to receiue flesh and sinewes EZech. 37.7.

3 By the Sacraments, for Baptisme is a seale of our double re­surrection Col. 2.12., namely, of the soule from sinne, and of the bodie from the dust, or graue: as also the Lords Supper is a most cer­taine seale of spirituall grace, and of a perpetuall life to be heare­after obtained in Christ.

4 By signes and similies expressed in nature, but first aboue all other in the Phoenix a bird of Arabia, of whom it is written, that waxing old, and being laid as it were on a funerally pile, built of the young twigs of Frankencense and Cinnamon, wherewith she hath filled her nest, albeit she is consumed into ashes, short­ly after being watered from heauen, shee becommeth aliue.

2 In many small birdes, who in the Winter time lie hidd [Page] in deepe fennes, and other places, as it were buried and dead: but in the spring time they come forth again aliue. 3. In trees & plants, which as it were dead in the winter, loosing all their brauerie, re­uiue againe in Sommer. Ioh. 14.7. 4. In the seed, that is cast into the earth, and dieth, and afterward reuiueth. 1. Cor. 15.36. Whereupon saith Augustine, He that quickeneth the dead and rotten graines of seede, whereby thou liuest in this world, much more shall raise thee vp, that thou mayest liue for euer. 5. In the entercourse of thinges, the setting and rising of one & the same sun, sleepe & waking, labour & rest night and day, the day is deade in the night, and yet it with his brightnesse is renued to the whole word, saith. Tert. l. de Resur. carnis. Hereupon Iob. 17.12. After darknesse I hope for light. 5. The Resurrection is also proued by naturall arguments, An vnperfect thing is not capable of perfect happinesse: The soule loosed from the bodie, is as it were lame and maimed: Therefore it ought a­gaine to be ioyned to it owne body in regard of happinesse. 2. That is not perpetuall, which is against nature: but for the soule to be seperated from the humane bodie, is against the nature thereof, because it is the beautie and subsisting [...] the perfection of mans bodie, and which preserueth the personage or [...] subsi­stence of man departed, and gladly desireth to put on it owne bo­die againe: Therefore, the soule shall not for euer bee separated from the body.

6. By the hand-writing of God written in the hearts of men, that is, by the testimonie of the conscience, of the reward of the good, and punishment of the bad: which is most of all felt euen at the point of death, as well of the vngodly, whose conscience is then more tormented with the thought of their life wickedly led, as of the godly, who reioyce in the spirit vehemently, that at length they are come to the desired hauen.

7 By the consent of al saints, before and after Christ exhibited in the flesh. For the holy fathers being as it were strangers here, ther­upon confessed that they sought for a citie to come Heb. 11.13. And being so earnestly carefull of buriall, professed that a new life was prepa­red for their bodies laid in graue Gen. 2 [...].4 19. &. 47.3 [...].. Also the martyrs would neuer haue susteined most grieuous torments with so stout a courage, if they had not hoped for the rewardes of their confession, their bo­dies being raised vp in the life to come.

What is the efficient cause of Resurrection?

1. The almightie God himselfe, who hath determined that hee will raise vp the dead.

2. The sonne [...], working with the Father, Ioh. 5.21. As the Father raiseth the dead, so the Sonne quickneth whom he wil also. And Chap. 11.25. he saith, I am the Resurrection and the life. Moreouer Christ is the Author of Resurrection partly [...], that is, by the vertue of his Resurrection, Rom. 6.4 1 Cor. 15.20, partly by the power of his Diuinitie, whereby he can subiect all things vnto himselfe Thes. 4.14 1 Philip. 3.21, partly by his most mightie voice and beck, Ioh. 5.28. They which are in their graues, shall heare the voice of the sonne of God, and shall come forth.

3. The holy Ghost, Rom. 8.11. But if the spirit of him that raised vp Iesus Christ from the deade, dwell in you, he that raised vp Christ from the deade, shall also quicken your mortall bodies, by his spirit that dwelleth in you.

But although the Angels shall be [...] the ministers of Resur­rection, (for they shall gather the Elect from the windes) yet by no meanes can they be the causes of it Math, 24.31, & 25.32,.

VVhat are they that shall rise againe?

All of what sex or age soeuer, that haue died from the begin­ning of the world to the end, as well the godly as the vngodly, but after an vnequall condition, Ioh. 5.28. All that are in their graues shall heare the voice of the sonne of God, & shall come forth, they which haue done good, vnto the Resurrection of life: they which haue done e­uill, vnto the Resurrection of condemnation. Mat. 25.32. All nations shall be gathered together before him. Act. 24.15. Paule doth hope that there shall be a resurrection of the iust and vniust.

Whence springeth a double Resurrection, one which is called the Resurrection of life, which eternal life shal follow, as you would say a liuely Resurrection, the other of Iudgement, or condemna­tion, that is, a Resurrection which condemneth Dan, 12.2. And because they are truely iudged to rise againe, which rise vnto life eternall, they are properly [...], and by way of excellencie called the sonnes of the Resurrection Luk. 20.36. Although it is manifest also that the wicked shall rise againe, that they may receiue eternall destructi­on, which verily is not called life but death: because a life so vnhap­pie, ought not properly be called a life.

Whereas Rom. 8.20.21. the creature is said to bee subiect to va­nitie, vnder hope, because it also shall bee deliuered from the bondage of corruption, into the glorious liber­tie of the Sonnes of God, doth it follow, that the brute creatures shall also rise againe?

In no wise, because neither are they created to immortalitie, nor doe their soules outliue their bodies, but die in their verie bodies. But vnder the name [...], the frame of the world, consisting of an heauenly and Elementarie region, & not the inhabitants ther­of is signified, which frame subiected by God to a fraile and wa­uering condition for the sinne of man, and by a Prosopopeia it is said to expect a repairing with an earnest desire, which repairing shall bee manifested, when the sonnes of God shall bee caried in­to glorie. Whereof also there is mention made, Act. 3.22. 2. Pet. 3.13.

Why is the Resurrection, which is Christs singular blessing, graunted to the wicked?

Because they shal indeede rise againe, but by the benefit, vertue and efficacie of Christs Resurrection, which alwaies is to saluation, and is insinuated in his members only Rom. 6.8. But by the necessi [...]ie and efficacie of that decree of God, which is Gen. 2.17. For in what daie soeuer thou shalt eate of that fruite you shall die the death. Which decree, for that it comprehendeth either death, and indeed speci­ally the second, that is death eternall, it must needes bee that the Infidels arise also: but vnto their greater condemnation, that they may suffer eternall punishments in their bodies also, because it were but a small punishment, to be taken away by the first death; for an infinite goodnesse violated, requireth an infinite punish­ment. [...].

What is the subiect of Resurrection?

Surely the whole man wholly and generally considered, but not the whole substance of euery man particulerly, for 1. Indeed the bodie onely, as it dyed properly, so also doth it arise proper­ly, but because the soule is immortall, it is not said to rise againe but Metaphorically through Eph. 2.1 Col, 2.13. Regeneration, from the bondage of sinne, wherein it is dead.

2. The soules of the godly that die in the Lord are receiued [Page 460] into heauen by Christ luk. 23.43 Act 7.59 Heb. 12, 23,: but the soules of the vngodly departing from their bodies, are thrust downe into the bottomlesse pit: for as Lazarus was caried by the conduct of Angels into Abrahams bosome: so was the rich man thrust downe into hell luk, 16.23., and there­fore the soules can not be said to rise againe either from death, or sleepe. In this respect do wee confesse in the Creede the Resurrec­tion of the flesh onely. Yet because the soule returneth to quicken, and gouerne the bodie, and there is no resurrection without the soule, it may be said to rise againe by accident.

Shall the same bodies in number, or shall new bodies rise againe?

1. The verie selfe same in number, & those truly without defect, because Psal. 34.21. The Lord keepeth all the bones of the Saints, there shall not one of them be broken. And there shall not a heire of your head perish, Luk. 21.18.

2. Because euery one shall beare in his bodie, that he hath done, bee it good or euill. 2. Cor. 5.10.

3. Because God hath consecrated the bodies of the faithfull, to be Temples vnto himselfe 1. Cor, 3, 16.17. &. 6 15, 19.

4. Because this corruptible bodie, saith the Apostle, 1. Cor. 15.53. must put on incorruption (pointing with the finger a like quantitie, and the verie same essence in number, saith Tertul,) For he could not speak more expresly, vnlesse hee should apprehend with his hands his owne skinne.

5. Because the bodies of the wicked are subiect to the torment of hell Math. 10 28,.

6. Because all that are in their graues, shall heare the voice of God, Ioh. 5.28. Men therefore shall not rise againe out of the fower Ele­mentes, as if they were made of a new matter: as though the being the same againe could not be in the matter of an humaine bodie, but onely in the forme thereof, to wit, in the soule, (as some vnconstant spirits would haue it) and therefore man may bee said to rise againe the same in number, Alber. oratio de Resurr. for the form's sake, namely the soule: for although when a print is made in wax, and marred a­gaine, the same forme remaineth not, and therefore if it be againe made in the same wax, it cannot bee called the same print in num­ber, yet the verie same wax remaineth: so although the substan­tiall figure of mans bodie be confounded in the graue, yet the bo­die [Page 461] shal rise again the same in nūber, because the selfe same matter with the properties making one and the same Indiuiduum, indiui­sible bodie shall be restored by the commaundement of God. Ioh. 2.18.

7. Because Christ, whose members wee are, and to whose bo­die our bodies shall be conformed, receiued againe that bodie which he had caried about with him Ioh. 2.19..

8. Because it were absurd that Paule should be depriued of the reward of the Crowne in his bodie, wherein he caried the markes of Christ. So that, euen as if a garment be ripped into pieces, & af­terward bee againe sowed together, it maketh all one garment, & no other in number: or, if the small wheele of a firelock bee taken in sunder: afterward the ioynts therof also made cleane, be ioyned and set together againe, it is the same in number: So shall the es­sence be all one of mans bodie, which, though dissolued, shall a­gaine be ioyned together by God, and shall rise againe, the infir­mities and accidents being taken away, which may bee wanting without destroying the essence. And because God hath all the E­lements readie at his beck, no difficultie shall hinder him, that hee may not command both earth, and water, & ayre & fire, to restore that which seemeth to be consumed by them.

Ʋ Ʋhat shall bee the forme or manner of the Resurrection?

When the last day shall appeare, Christ on a sodaine and vna­wares in the same visible forme, wherein he ascended to heauen, shall come in the clouds with Angels and thousands of his Saints. Iud. 14. with the cheerefull voice of an Archangell, and with the trumpet of God, when at the voice, and so at the sound of the trumpet, Mat. 24.31. (as in mount Sinai, when the Law was promulged Exod. 19.16.) they shal be raised vp, & shal take againe their owne bodies, who sleep in the dust, to whom, the act of coupling the soule and body to­gither a new after death, or the returning of the soule at the com­maundement of God into her owne bodie, shall be the forme of Resurrection: but they who shall be found liuing and remaining afterward in his comming, shall be changed in a moment, and in the twinckling of an eye, 1. Cor. 15 52. 1 Thes. 4 15 16 & this sudden change, not of the substāce, but of the quality of their bodies, shal be vnto them in the steed both of death, as also of resurrectiō, that it might be true which is written, Heb. 9.27. It is appointed vnto men that they shall once die.

When shall the Resurrection be?

Christ answereth, But of that day and hower, knoweth no man, no not the Angels of heauen, but my father only. Mat. 24.16.

What shall be the conditions and qualities of the bodies that rise againe?

Six especially are recited 1. Cor. 15 32.43.53.

1. Immortalitie, for of mortall, such as they are now, they shal be made immortall.

2. Incorruption, of corruptible they shall become incorrupti­ble, it is sowne a bodie subiect to corruption, it is raised in vn­corruption.

3. Spiritualnesse, for of liuing creatures, that is of such as are quickned with an humane soule, and are maintained in this natu­rall and fraile life with outward succors, as meats, and other means ordained of God, they shall be made Gen. 1.29.40 1 Tim. 4.3 spirituall, not in essence, but in condition or qualitie, & by partaking of the gifts of the spirit. 1. Because they shal be altogether ruled by the holy spirit. 2. Because they haue wholly giuen themselues to the gouernment of the same spirit. 3. Because being vpheld by the power of God they haue no neede of meates, or other helps, because they shall be en­dewed with an exquisite, fine, and sharp intelligence of the senses, it is sowne a naturall body, it is raised vp a spirituall bodie.

4. Strength: for of being weake, and subiect to sundry calami­ties, sicknesse and sorrowes, they shall be made firme, strong, not subiect to any perturbation, and able: for it is sowne in weaknes, but shall rise in strength, and the soule shall so perfectly rule ouer the bodie, that heauinesse and weight shall be no hinderance thereto, whereby it shall come to passe, that we shall be rapt with such a nimble motion of our bodies, to meet the lord in the aire. 1. Th. 4.17 5. Perfection: for of being deformed, altogether full of vnclean­nesse, lame, and filthy to behold, they shall rise very beautifull, comely to behold, very seemely, wanting no limme, not young as children, nor decrepit with yeares, but of a ful age, ripe and strong as also the bodies of Infants that die in their mothers wombe shal by that wonderfull worke of God receiue (as Austin witnesseth) such a body as in time they should haue had, Lib 12. Cap. 13. de. ciuit. Dei & that of a perfect stature, without vse, but not without difference of Sexes Math. 22.30, namely such as were the bodies of the first man and woman before the [Page 463] fall, without any blemish or deformitie Gen. 225 &. 3.7: (for seeing the resurrec­tion is a certaine new creation, or reformation, it is meete, that it should be conformable to the former, and therefore very good, that is perfect in it kinde) and chiefly such as is the body of Christ, to whō the bodies of the godly shal be made like, but not equal 1. Cor. 15.40.

6. Clearnesse, brightnesse, and glory, or excellencie & beautie: for the bodies of the iust shal be cloathed with heauenly glorie, & diuine beauty, as with a robe, although by distinct degrees, as it is said. 1. Cor. 15.40 The glory of the heauenly bodies is one, and the glo­rie of the earthly bodies is another, &c. and Dan. 12.3. & by the words of Christ. Mat. 13.43. comparing them to the brightnesse of the Sun, & affirming that the Saints shall be like the Angels, [...] Mat. 22.30. it is concluded, that they shall be bright or cleare, yet without preiudice to their substance, & quantity, [...]. which is a continuall ac­cident to a bodily nature.

But the bodies of the vniust shall rise againe immortall, and in­corruptible indeede, and yet subiect to suffer: because they shall be vexed with vnmeasurable torments and sorrowes, and shall cō ­tinually remaine on liue without food and other helps, that be­sides their intent, they may suffer due punishment (saith Hierome) in hell, in eternall reproach, and without light holden vnder infer­nall darknesse, bound hand and foote in weeping and wailing. Yet must we not dispute curiously of the manner and forme of the resurrection, beyond the word of God.

What shall be the state of the Godly soules.

The glorious image of God shall shine in them. 1. Their minde or vnderstanding shal be ful of wisdome and the knowledge of God, which God shall immediately reueale vnto them, by no seruice of men or Angels, because God shall be all in all. 1. Cor. 15.28. that is, he shall worke in all the elect all those things, which appertaine to their full and perfect blessednesse, but yet in that measure, wher­unto euery one was appointed by God 1, Cor, 13.12 Eph. 4.14, 23 Col. 1.10..

2. Their will shall be ful of iustice, holines & the perfect loue of God & their neighbour, & shall be most ready & earnest to per­forme obedience vnto God Ezech, 11.19.

3. All their affections shal be most pure, not grosse nor muddy, nor shal they disquiet their minds: finally there shal bee a perfect [...] or comlye disposition of all the faculties of the soule; [Page 464] For then, saith Bernard, God will fulfill the rationall soule of the godly with the light of wisdome: the irrationall part of the soule, with reaso­nablenesse, the angrie part, with perfect quietnesse.

What is the end of Resurrection?

That all mankinde entirely might be iudged at the tribunall seat of God, and so the rewards of obedience giuen to the godly, and to the vngodly their deserued punishments 2, Cor, 5 10 Ioh, 5, 29, that is, that those wholy in soule and bodie, may enioy a blessed and perpetual hap­pinesse wirh Christ their head: and these wholy may be deliuered to eternall torments with Sathan their head, and his wicked An­gels: and so that Christ may raigne truely and perfectly for euer. To be short, that the Church might tryumph gladly with Christ her Spouse for euer: and the enemies of Christ might for euer lie prostrate and subdued vnder his feet.

What is the vse of the Doctrine of Resurrection?

1. It is a common comfort.

1. Against all calamities, persecutions, sicknesses, and despights wherewith our bodies are molested in this life Ioh. 19, 25.

2. Against our sorrow for the death of friends 1, Thes. 4 13.

3. Against the terrour of death approaching Revel, 14.13.

2. It is a bridle, whereby we are withdrawne from sinne, & as a spurre, wherewith we keepe our bodies holy and pure, vnto im­mortall glorie, and by which we are stirred vp to goe on forward in true godlinesse, and holinesse. Whereupon, saith Hierome, Whe­ther I eate, or drinke, or doe any thing else, alwaies that terrible voice soundeth in mine eares, Arise yee dead, come vnto iudgement.

3. It warneth vs that wee honour the bodies of the Saints, that we bury them honorably, and that wee keepe cleane those places, wherein the bodies of the Saints, as it were brought a sleepe, do lie hid, vntill they shall bee raised vp by the trumpet of the Archangell.

What is the contrarie hereunto?

The errour of the Atheists, who call death the last end of all things, and the destruction of the whole man, which was also the errour of the Sadduces, who professed that there was no Resur­rection of bodies, and that there was a mortalitie of the Soules.

2. The [...], Regeneration, and transmigration [Page 465] of the soule from one bodie to another, an errour of the Py­thagoreans, who affirme that Euphorbus was turned into Pythago­ras, and Homer into a Peacock. The errour also of the Chiliasts, who abusing that place. Reuel, chap. 20, ve. 5. (by which, a certaine number, for an indefinite is signified the time, wherin we remaine now vnder the protection of Christ in his kingdome, which is the church) Imagin that Christ shal raign on the earth a thousād years together with the Saints in great delights, & exceeding pleasant­nesse of bodie, when on the other side the Scripture affirmeth, that Christs kingdom shall be eternall, and that there shall be no end to the blessednes of the elect, nor to the torment of the reprobate.

3. The errours of such as are curious, whereof some dreame that the soules shall rise with the bodies, as though man dyed wholy: others, as the Maniches, that the soules shall put on new bodies, in steede of the former (by that meanes making a creation of new bodies, not a resurrection of the same) others also, that the soules being separated from their bodies doe sleepe, and shall bee raised vp with the bodies.

4. The opinion of Hymenaeus, and Philetus, who not discerning the spirituall resurrection from the bodily, said the resurrection was past alreadie 2. Tim. 2, 18.

5. Their Errour, who teach that by the resurrection, bodies shall be essentially changed into the nature of spirits.

6. The doating opinion of Origen, who taught that an Ayrie or diuine bodie should rise againe, but not a fleshie.

7. The errour of the Mahumedists, and Saracens, who imagine that meates and drinke shall in verie great abundance be ministred to the blessed, and that they shall haue plenteous exercise of car­nall pleasure: moreouer also that the bruit beasts shall bee raised from the dead.

The eight and thirtieth common place. Of the last Iudgement.

VVhat is signified in the Scriptures, by the word, Iudgement?

1 COmmonly to iudge, is to deeme & to thinke: and iudgement is taken for the opinion or meaning of the minde.

2 It may be knowne what it is, by the con­trarie thereof: for to iudge, and to saue are contrary: as therefore to saue is to free one from destruction, and to giue life: so [...] to iudge, is [...] to condemne, to destroy, & to giue cause of condēnation. In which sense it is vsed, Ioh. 3.17. God sent not his sonne into the vvorld, that he should iudge the vvorld, that is that he should cōdemne, or rather be the cause of condemnation, but that the vvorld might bee saued through him: Whereupon iudgement is vsed for the cause of condemnation, vers. 19. This is the condemnation, that that light came into the world, and men loued darknesse rather then that light. And for [...] con­demnation. Ioh. 5, 24. He that beleeueth in me, hath life eternall, and shall not come into condemnation.

3 To iudge, is to rule and gouerne, as Iud. 3.10. and in other chapters, where iudgement is taken for Rule, and for the minde of the iudge, and for equitie, or for that which is iust and right luk. 11.42.. And the iudge for the Magistrate Exod. 2, 14 & all through,. And first, surely when iudgement is attribured to God, it is taken for the ful Rule, vniuersal gouernment and administration, wherewith the whole world standeth sure, is preserued and gouerned Ioh. 5, 22 27, 30 Gen. 18.25. 2. For the gouernment, and well orde­red state of the Church, whereby the father manifesteth the Gos­pell through the sonne, maintaineth the ministerie, bestoweth the [Page 467] holy Ghost, quickeneth the deade, by the word, euen from the beginning to this day, prepareth a kingdome for the sonne, that is, the Church, Mat. 12, 18, Behold my seruant whome I haue cho­sen, I will put my spirit on him, and he shall shew iudgement to the Gen­tiles. 3. For Gods vengeance and punishment on sin, & sinners 1, Pet, 4, 17. 4. For Gods preceps or commandements Psal. 19.9. &, 119, 13 30, &, throughout,.

5 To iudge, doth signifie to reprehend others faultes by the example of ones owne vertue Math, 12, 27, 41, 42. &c, 19.28.. Luk. 22, 30. The Apostles shall iudge the twelue tribes of Israell, that is the Apostles faith and Doctrine shal take all excuse away from the Israelites. So Ro. 2.27

6. To iudge, doth properly belong to the Iudge, when he gi­ueth sentence, whereby either he condemneth or iustifieth one, that is, he doth indeede condemne by pronouncing him guiltie of the fault, and by adiudging him to punishment: but he doth iusti­fie, when he freeth any one from the crime, and punishments due to the crime. And in this sense, iudgement is the Lords cēsure free­ing the elect and pronouncing them heires of eternall life, but cō ­demning the reprobate.

How manifold is the Lords iudgement?

Twofold, Particular or Antecedent, temporall and hidden, which is either of many or of euery one (in the time of euery ones life or death) for that the Lord either in this life doth defend those that are his, according to his promise The gates of hel shal not ouercome it, Mat. 16.18, or chastiseth them when they erre with warr, famine, pestilence, or with some other kinde of punishments, that they may not be condemned with this world 1. Cor, 11, 32. Whereupon 1. Pet. 4.10. Iudgement beginneth at the house of God: or finally receiueth their soules into heauen: and on the contrarie, keepeth downe the wic­ked, and punisheth their sinnes diuerse waies, and at length de­liuereth their soules to Sathan to be tormented Luk. 16, 22, 29.

2 Vniuersall, extreame, manifest, finall, absolute, & eternall, is that, which shall be in the last day when the bodies are raised vp, of which we must principally heere entreat.

By what arguments is it declared, that the iudgement shall be vniuersall and extreame?

1. Because iudgment and Resurrection are so necessarily ioyned the one to the other, and it cannot bee, that God can iudge of all men which are deade, vnlesse hee raise them from the deade, [Page 468] nor can resurrection be assigned to any other end, then that God might iudge all men, & might separate the sheepe from the goats, the corne from the chaffe, the godly from the vngodly Mat. 25, 13.

2. It is declared by a remarkable principle in nature, which tea­eth that God i [...] iust, and therefore it must needes be well with the good, and euill with the wicked for euer: which because in this life it cannot be (for that there are so many wicked men and A­theists, who commit all kinde of wickednesse, whom neuerthe­lesse God doth not take vengeance on in this life: againe, for that there are godly men, and some that worshippe God sincerly, who liue a most troublesome life, so farre is God from rewarding them in this life b) necessarie is it that there should bee a certaine and vnfallible iudgement remaining afterward, wherein the wicked might be punished, and the good may receiue the reward of piety. Cor, 15, 19

3. Bur farre more certainly is it shewed by testimonies of holie Scripture, Psal. 9.8. The Lord hath prepared his throne for iudgement, and shall iudge the world in righteousnesse, and 50.1. The God of Gods hath spoken, and called the earth from the rising of vp the sun, vnto the going downe thereof, our God shall come, and shall not keepe silence, that he may iudge all men. Isa. 66.15. Behold the Lord shall come in fire. Mat. 25.31. and so following, all the whole act of iudgement is described. Luk. 8.17, There is not any thing hid, that shall not be eui­dent. Ioh. 12, 48. The word that I haue spoken shall iudge him in the last day. Rom. 2, 16. God shall iudge the secrets. 1, Cor. 3, 13. Euery mans worke shall bee made manifest. Heb. 9, 27. It is appointed vnto men that they shal once dy, & after that commeth the Iudgemēt. Iud. 14 15, ver. Enoch the seauenth from Adam prophecyed of such, saying: Behold, the Lord commeth with thowsands of his Saints, to giue iudge­ment against all men, & to rebuke all the vngodly among them of all their wicked deedes. Therefore must their needes bee a Iudge­ment.

4. We confesse in the Apostles Creede, that Christ shall come to iudge the quick and the dead.

What is the last iudgement?

It is the act of Iudgement, whereby Christ in the last day shall presently after the resurrection of the deade, pronounce sentence vpon all men, with great maiestie and glorie, separating [Page 469] the elect from the reprobate, and adiudging them to eternall life, but the reprobate to vnquenchable fire.

What are the efficient causes of the iudgement to come?

1. The eternall God, Father, Sonne, and holy Ghost insepara­bly, for as much as there belongeth to the iudiciall power, domi­nion ouer all things, authoritie of iudging, and euen the decree it selfe, Dan. 7.9.10. The auncient of daies did sit, and he sat in iudgement and the bookes were opened, and Iohn. 16.8. When the holy Ghost com­meth, he will reproue the world of sinne, of righteousnesse, and of iudge­ment.

2. The vrgent cause, in vnbeleeuing men, is originall and actuall sinne against the law of god, also the contempt of the gospell: but in god most vpright iustice, being an auenger of iniquitie, and a maintainer of pietie, according to the eternall decree of god him­selfe.

3. But as concerning the manner or exercise of the iudgement, the Efficient cause and helper of iudgement, or the Iudge that shal be, is Christ the sonne of God, as he is man, or the sonne of man. For truely euen he shall iudge, who was iudged himselfe, that the wicked may behold his glorie, whose meekenesse they despised. Ioh. 5.22. The father iudgeth no man, but hath committed all iudge­ment to the sonne. And ver. 27. To him he hath giuen power to execute iudgement, in that he is the sonne of man. Act. 10, 42. He commaunded vs to preach vnto the people, and to testifie, that euen Christ is ordained of God a Iudge of quick and dead, And chap. 17, 31, God hath appointed a day in the which he will iudge the world in righteousnesse by the man whom he hath appointed, Ro. 2, 16, There shall be a day wherein God shall iudge the secrets of men by Iesus Christ & 2 Tim. 4, 1. Iesus Christ shall iudge the quick & dead in that his glorious cōming in his kingdom.

4. [...], The Angels shall be ministers, who shall be present to serue Christ in the execution of his iudgement: for they shall gather before him all people, they shall separate the elect from the reprobate, they shall carie the elect to meete Christ in the ayre, they shall cast of the reprobate with the diuell and his Angels into euerlasting fire Math. 25.31,

Shall then the sonne, without the father and the holy spirit be the iudge, and execute that iudgment?

Not simply, but after a sort, that is, according to the argumēts and reasons, which in this separate him from the father, because the father iudgeth no man, namely a part, as the Iewes thought, but hath committed all iudgemēt to the sonne, that is to say, that he might iudge and gouerne all things by the sonne, Ioh. 5.22. Or because the sonne is wisdome and trueth begotten and proceeding from the father, and representing him perfectly, and iudgement ought to bee performed in wisdome and trueth: therefore is the power of iudgement giuen to the sonne of God by a certain appropriati­on, that as the father worketh all things by the sonne. Ioh. 1.3. for as much as he is the cunning of the father, saith Augustine lib. 6. de Trinit. So likewise doth he iudge all things by the sonne, for as much as he is the wisedome and trueth of the father: which is signified Dan. 7.9, 13, where first it is said, that the auncient of daies did sit, and after is added, that the sonne of man came euen to the an­cient of daies, who gaue him dominion and honour and a kingdome: whereby is giuen vs to vnderstand, that the authoritie of iudging is in the father, from whome the sonne receiueth power to iudge.

Therefore is not the father said to iudge in that day, for in the iudgement to come the father shall not appeare in visible forme, but the sonne shall in the forme of a seruant, which truely is not the forme of the father, but of the sonne, saith Augustine: neither is it that forme of the sonne, wherein he is equall with the Fa­ther, but wherein hee is lesse then the father, that in iudge­ment hee may bee cleerely perceiued of the good, and bad, and may performe those parts which belong to a Iudge. Math. 24.30.

Doth the povver of iudging accord in Christ, as he is man, and not as he is God onlie?

It doth because the father hath giuen him power to execute iudgement, in that he is the sonne of man, not truely for the con­demnation of humane nature: for nothing could let all men to be iudges, but for the glorious condition, which followeth the per­sonall vnion of the diuine and humane nature because in his hu­mane nature, he is head of the whole Church Eph. 1.12 Col. 1, 18,, & God hath sub­dued all things vnder his feet, 1. Cor. 15.27. and because of the en­tercourse of the Diuinitie to the soule of Christ, it is meete for him [Page 471] to knowee and iudge the secrets of all hearts.

Therefore the iudiciall power accordeth in Christ not onely as he is God together with the father, but also according to his hu­mane nature, for the agreeablenesse and affinitie betweene men and him: moreouer they that are to be iudged, shall behold him their iudge.

Who shall sit in companie vvith Christ the Iudge?

The Apostles and the rest of the Saints, Mat. 19.28. luk. 22.30 I appoint vnto you a Kingdome, saith Christ, that ye may sit on seates, iudging the twelue tribes of Israell. And 1. Cor. 6.2. Know yet not, that the Saints shall iudge the world? that is, the route of the vngodly: and that we shall iudge the Angels, (meaning the wicked Iud. 14 Reue. 20.4?) which is said ther­fore to be.

1 In as much as the Saints are the members of Christ the iudge.

2 Because God hath ordained to gather all his aduersaries, be­fore himselfe, and before the assembly of the Church Ioel. 3.2.

3 Because the Apostles shall iudge the world by their doctrine which they haue preached, and shall approue the sentence pro­nounced by Christ, and to his iudgement shall all the godly sub­scribe.

4 The godly also shall iudge the wicked by the example of Faith and repentance: by which meanes the Apostles faith shall take away all excuse from the Iewes: for as Christ saith of the Queene of the South, and of the Niniuites. Luk 11, 31. that they shall rise in iudgement, and shall condemne that generation, which was not moued at his preaching.

Who are they which shall be iudged?

All men without exception, as many as haue bin since the crea­tion of the word, as it is in the Creede, he shal come and iudge the quick: namely whom he shall finde remaining on liue at his com­ming, (who shall be changed in a moment, that is, they shall bee translated from a mortall condition to an immortall) and all the dead: that is, which are departed this life before the last day, whom he will raise vp from death Rom. 14.12., 2, Cor. 5, 10. We must all appear before the iudgement seat of Christ.

2 And the Angels which sinned and kept not their first estate, but left their own habitation, are reserued in euerlasting chaines vnder darknes vnto the iudgement of the great day. 2. Pet. 2.4. Iud. 6.

[Page 472]3 The man of sinne himselfe especially, that sonne of Perdition Antichrist 2. Thess. 2, 8 Revel. 20.10, whome the Lord at that time chiefly will destroy with the spirit of his mouth, that is, by the preaching of the Gospel and after vtterly abolish in his glorious comming, that is, when he shall returne in glorie vnto iudgement, which the Epithite, glo­rious comming, sheweth.

4. The vnreasonable creatures also, the heauen and earth, and whatsoeuer is contained in them, shall be iudged in their manner: For 2. Pet. 3.7.10.11.12. The heauens and earth are reserued vnto fire against the day of condemnation, and of the destruction of vngodly men and the heauens shall passe away with a noyse, that is, from mutabilitie to immutabilitie and [...], incorruption, and the Elements shal melt with heate, and be dissolued, and the earth with the workes that are therein shall be burnt vp: but not as touching the Essence, as if this most goodly frame of the world were to be brought to no­thing, for then where should Christ execute his iudgement? but that, it is to be restored to a better & more excellent forme as tou­ching the corruptible qualities, all those things being taken away which are vnperfect and transitorie, certaine filthinesse & dregs of mortality being put away, & purged by fire, as it were [...] hauing the vertue of cleansing, as gold in the fornace: as it is saide 1. Cor. 7.31. The fashion of the word goeth away, not the propertie. And Rom. 8.22. We knovv that the vvhole vvorld groneth vvith vs also, and trauaileth in paine together vnder hope, that it also shall be deliuered from the bondage of corruption into the glorious libertie of the sons of God: So Act. 1.21. a restauration of all things is promised. So Ps. 102.72.28. The heauens shal perish, and they shal all waxe old as a garment, & as a garment shalt thou fold them, and they shalbe changed, namely, to the better. And Reuel. 21, 1. I saw a new heauen. So Isa­iah, 65, 17. and 66.22. New heauen and a new earth, that is, renewed are promised. Therfore Peter addeth verse 13, We looke for new hea­uēs & a new earth according to his promise, wherin dwelleth righteous­nesse: but it is not reuealed in the Scriptures, what manner of restauration this shall bee.

For vvhat things shall iudgement be giuen?

For the faith and vnbeleefe of euery one, according to the effects of either Math. 12.36.37: for euery idle word, how much more for grieuous sin shall there an account bee giuen in the day of [Page 473] iudgement, euen of them that doe not embrace the satisfaction of Christ, Rom. 2.16. The Lord will iudge the secrets of men. And chap. 14.12. Euerie one shall giue an account for himselfe vnto God. 2. Cor. 5.13. Euerie ones worke shall be manifest, for the day will de­clare it, and the fire will trie euerie mans worke, what it is, (although this day may be better vnderstood of the light of truth, driuing a­way the darknesse of ignorance, and shining in our mindes as fire:) And 2. Cor. 5.10. All must be made manifest, that euerie one may receiue according to what he hath done, be it good or euill. The like Reue. 20.12. Whereupon saith Augustine, In what facts euery man shall be found, when he departeth from his bodie, in the same shall he be iudged.

VVhat shall the forme of this iudgement be?

It cannot be declared, but yet the Scripture shadoweth it vn­der the figure of a most iust and royall iudgement Math. [...]4 30.31. & 25.31. & 50. follow. Math 13, 26 1, Thess, [...], 4. And it doth consist in preparation, sentence, and execution of the sen­tence giuen.

The preparation shall be on this wise. 1 As a theefe commeth in the night, so shall Christ on a sodaine come visibly from hea­uen, from whence we are bidden to looke for him, in his maiestie, that is, in diuine power, in heauenly brightnsse, in glorification of bodie, in authoritie to iudge, and in the guard or company of all his Angels, and armed with flaming fire 2 Thes. 1.8. Psal. 50.3. A fire shall goe before him, he shall not then come alone, humble, despi­sed, neither vnto affliction, as in the first comming Math. 11.29 Isa. 53.5..

2 He shall sit on the throne of the glorious maiestie Math, 19.28, but what the throne may be, no man must enquire: yet for certaine it shall appeare corporally and visibly in the clouds of heauen, apparent to the eyes of all men. Act. 1.11. and Reue. 1.7. Behold he commeth with clouds, and euerie eye shall see him, yea, euen they which pier­ced him thorow.

3 He shall gather together by the ministerie of the Angels all nations before him, so that not any how wicked and mightie so­euer, can withdraw himselfe, or be absent, escape, flie from, or resist thar appearance.

4 He shall separate them one from another, as a shepheard doth se­uer the sheepe from the goats, and he vvill set the sheepe, that is, those who haue heard his voice, and haue embraced his sheep like inno­cencie, [Page 474] on his right hand: but the goates, that is, those who despi­sing their shepheard, haue followed their owne wantonnesse, and lust like goates, on his lest.

5 He shall giue a double definitiue sentence, and that in or­der. The first shall be most earnestly wished for of all the Elects: for the King shall say to them that shall be on his right hand, with a singuler affection of fauour and loue, commending and setting forth the grace God, and his free adoption, his Election from the beginning, and blessing in Christ, not their merits, Come ye bles­sed of my father, and possesse for your inheritance the kingdome prepa­red for you since the foundations of the world were laid. Whereunto he will adde a reason of the cause taken from the fruits of faith, declaring the cause, that is, from the works of mercie performed vnto him in his members: For I was an hungrie, and ye gaue me to eate, &c. The second shall be most fearefull. For turning vn­to them that shalbe on his left hand, he will say vnto them, depart from me ye cursed into hell fire, which is prepared for the diuell and his An­gels. Whereunto in like sort he will adde the reason of the cause, for I was an hungrie, and ye gaue me not to eate, &c.

6 The execution of the sentence shall presently follow the sen­tence. For the reprobates being expulsed by the Angels from the Lords presence, shall, will they, nill they, be compelled by his glorious strength to goe into eternall torment 2. Thess 1.8 9, but the godly shall be taken into the ayre to meete the Lord, that they may enioy eternall life, and blessed immortalitie with Christ 1. Thess. 4 17,.

After what law will Christ giue sentence?

Although the godly shall be freed also from the word of the law, in as much as Christ hath fulfilled it for them, and by the same law, which appointeth euerie sinner to eternall punishments shall the wicked be condemned: yet the last iudgement shall not so much be squared by the word of the Law, as of the Gospell, which the Apostles haue preached: according to that Ioh. 3.36. He that beleeueth in the sonne hath euerlasting life, and he that belee­ueth not the sonne, shall not see life, but the wrath of God abi­deth him. And chap. 12.48. The word that I haue spoken, it shall iudge him in the last day. And Rom. 2.16. The Lord shall iudge the secrets of men, according to my Gospel, by Iesus Christ. For the sen­tence in that generall iudgement shall be nothing else but a mani­festing [Page 475] or declaring or the sentence now before vttered in this life, by the ministerie of the word, as concerning the iustification and condemnation of all.

VVhat are the noats or properties and Epithites of the last iudgment?

The Apostle, Rom. 2.5. reckoneth vp three. 1. for he calleth it the day of wrath, that is of vengeance, because vengeance shall be taken on all who in this life haue not beleeued the Gospell. So So­phoniah. 1.15. That day shall be a day of wrath, a day of trouble and heauinesse, a day of destruction and desolation, a day of obscuritie and darknesse, a day of clouds and blacknes, so called indeed in respect of the wicked, which day shall be a day of reioycing to the godly.

2 The day of Reuelation, because heere things are hid: but there the thoughts, words & deeds, of all the reprobates how se­cret soeuer, shall by the diuine and omnipotent power of the Iudge be laid open. Reuel. 20.12. And I saw the dead both great and small stand before God: and the bookes were opened, and another booke was opened which is, the booke of life, and the dead were iudged of those things vvhich vvere vvritten in the bookes, according to their vvorkes. But of the Elect the Lord speaketh. Ier. 31.33. and Heb. 10.17. Their sinnes and iniquities will I remember no more.

3 Hee calleth it a day of iust and vpright iudgement, least any should think (saith Chrysostome) that the iudgement of God shoud proceed from an angry mind, and that none might thinke that the Iudge will take vengeance, otherwise then iustice doth sway the iudgement. It is called also by way of excellency. The day of the Lord, and of Christ, wherein he shall come with his glorie and maiestie [...]uk. 17.34 1 Cor, 5, 5, Philip, 1.6.. And day of iudgement Mat. 10, 15 &. 12, 36.. And, the last day, [...] that is, the vttermost & last day Ioh. 6.39.40 by a significatiō taken from time because those which fall out at the last, are most strange vnto vs

Ʋ Ʋhat are the forewarnings of the iudgement to come. Deut, 27.26 Gal. 3.15

1 The sentence of death pronounced against transgressors be­fore the fall of our first parents Gen, 2, 17.

2 The same sentence repeated in the lawe, by the voyce of God.

3 The hand-writing of God in the consciences of men, their consciences bearing witnesse vnto them, and their thoughts mu­tually accusing and excusing themselues in the day wherein the Lord shall iudge the secrets of men. Rom. 2.15.16.

[Page 476]4 The examples of God seuerity, such as was the deluge, in which the whole world perished, Noe and his family excepted Gen. 7. [...]1: The burning of Sodom, out of which iust Lot was saued Gen, 19.24, 25. The destru­ction of the Citie of Ierusalem, the basenesse and ouerthrow of the Iewish ciuill gouernment.

5 Calamities both publike and priuate, to be short, the death also of the bodie, are the beginning & resemblances of the iudge­ment to come.

Ʋ Ʋhat are the signes and tokens thereof?

They are manifold; some going before, others ioyned nigh ther­unto, and of precedent signes, some are happened long since, which are farre distant from the end, as 1. The publishing of the Gospell in all the habitable earth, or amongst all nations Math. 24 14.

2 That securitie and gluttonie long agoe waxing strong: as it was in the daies of Noah, which were before the Deluge Moth, 24 37.38.

3 Apostacie from wholesome doctrine, wherof 1. Tim. 4.1. The spirit speaketh euidently, that in the later times some shall depart from the faith, and shall giue heed vnto spirits of errour.

4 Generall corruption of manners 2. Tim, 3 1.2.3.

5 The reuealing and comming of Antichrist. 2. Thes. 2.3. The day of Christ shall not come, except the man of sinne be disclosed, and 1. Iohn. 2.18. Little children, it is the last time, and as ye haue heard that Antichrist shall come, euen now are there many Antichrists: whereby we know that it is the last time.

6 Persecution and betraying of the Godly for the name of Christ.

7 Pulicke offences math, 24 10.

8 False Christes, and many false Prophets, saying, I am Christ, that is, vsurping the name of Christ, or faining that they are sent of Christ, math. 24.9 Luk, 21, 1. that they are that which Christ is, and shewing signes and miracles to seduce the verie elect, if it were possible luk, 21.8 Math. 24, 11.

9 Neglect of charitie, vers. 12. and want of faith.

Others going next before, which notwithstanding, the ende shall not presently ensue. and that in heauen, Mark. 13.3. The sunnne shall be darkened, that is, there shall be Eclipses of the sunne often: The moone shall not giue her wonted light. The starres shall fall from heauen, that is, seeme to fall. The powers of heauen shall be shaken: for these things are to be vnderstood properly not in a [Page 477] borrowed sense. 2 In the earth, great Earthquakes, troubles, and tumults: For Nation shall rise vp against Nation, and Kingdome against Kingdome. Luke. 21 9.10. Nor shall there be any place free from warres, there shall be hunger and pestilence, and fearefull things, and people shall be in anguish, and at their wits end, with desperation Mark. 13 7.8,, and in the Sea there shall be fearefull noises and tumults, or inunda­tions of the Sea and waters Luk, 21.25. 4 In the ayre, fearefull and terrible tempests. In a word, the heauen and earth, and euen all the Ele­ments shall in a sort resemble the countenance of an angrie Iudge, that sinners being admonished, may repent, vnlesse they desire sodainely to perish. 5 Vnto these is also added the conuersion, or gathering together of Israell, that is, of the whole Nation in ge­nerall, vnto the Church of Christ, after that the fulnesse of the Gen­tiles shall come in: Isay. 29.20. Rom. 11, 25.26. which neuerthe­lesse, after what sort, and when it shalbe, is not knowne: The signes adioyning thereunto, are wailing & sorrowing of all the kinreds of the earth, and the signe of the sonne of man which shall be seen in the heauen, when the Lord commeth in the clouds Math. 24.30, which some interpret to be the figure of the Crosse, others great glorie and maiestie, which shall testifie that Christ is at hand.

When shall the iudgement be?

This is importunately askt (saith Augustine): seeing the Lord saith, Math. 24.26. But of that day and houre knoweth no man, no not the Angels of heauen, but my father onely, and Marke ad­deth 13.32. nor the Sonne. And Act. 1.7. It is not for you to know the times or seasons, and points of times, which the father hath put in his owne power: And it is said that the Lords comming shal be vnlooked for, & like the comming of a theef in the night Math. 24, 44 1 Thess. 5, 2 2 Pet. 3.7.

But although rhat hower is vncertaine, that it cannot, nor ought to be searched after by vs, yet haue we proofe sufficiēt that Christs day cannot be farre off, by the former signes, wherby we daily see many such like things so fall out, by the impietie and corruption of manners, which is now come to a full height 1 Pet. 3.7 Iam. 5.8. (In like sort as the buds and blossomes of trees, signifie sommer to be nigh at hand Math. 24.32.. And when the corne waxeth yealow, the husbandman gathereth, that haruest is not farr off) & they are as so many criers, by whose voice men are cited to appeare at the tribunall seate of Christ, albeit they can know nothing of the verie yeare, moneth, [Page 478] day, hower, or moment, because it is not reuealed in the Scrip­tures. For as the last age of man, saith Augustine, that is, his olde age, cannot be defined in a certaine number of yeares, as the rest of mans ages may, as his childhood, his youth, his flower and vigour of age: So the worlds last age cannot be determined in a certaintie of years. And as we doe not call (saith Chrysostome, Homil. 33. in Ioh) the ve­rie last day in the yeare, the end of the yeare, but the last moneth as well also being the space of thirtie daies: so if we call the end of so many yeare, although 400. yeares and more, we shall not mistake.

Seeing 1. Pet 4.7. it is expresly said, the end of all things is at hand: and Iames. 5.8. The comming of the Lord draweth neere doth not Paule make a proposition contradictorie vnto these, when 2. Thess. 2.3. he denieth the Lords day to be at hand?

No, because neither are the selfesame things spoken of by them, nor in the same respect, and same time. Paule denieth that the Lords day is nigh at hand in his age, and that while he liueth, a­gainst false Prophets, who prefixed a certaine time not farre off then: but he denieth not that the comming of the Lord draweth on, or that those were the last times, in respect of former ages, and of the time of the Messias exhibited, in that there shall not any o­ther time follow, nor shall this haue so long a continuance, as was from the beginning of the world, vntill the comming of Christ. Last of all that day is at hand, in respect of God, with whom a thousand yeares, are but as one day. Psal. 90.4. and 2. Pet. 3.8.

How is the sonne, Marke. 13.32. said not to know of the day of iudgement?

Not that he knoweth it not to himselfe, saith Augustine, but that he knoweth it not to vs, that is, he maketh vs not know, that is, he sheweth it not vnto vs, for whom it is not expedient to know it: or, as concerning his humane nature, which in an ordinary and naturall condition knoweth nothing of this thing, but what is she­wed vnto it by the diuine nature: or as touching the state of hu­militie, and in as much as being setled therein, he accustomed to attribute works most commonly to the father, as he saith Iohn 5.30 and 7.16. that he cannot doe any thing of himselfe, and that his doctrine is not his but the fathers.

Why hath God hidden that last day?

Because he will haue vs looke for him euery day and hower, to [Page 479] watch least that day come vpō vs sodainly, we being vnprepared, and to bridle our curiosity in prying into the secrets of God.

Why doth the Lord deferre the last iudgment?

That the number of the elect may be fulfilled, whom god hath foreknowne from the beginning, & determined to call, and that those who yet remaine vncalled, might be called through the gospell, & might be gathered to the rest, that haue beene already called from the beginning of the world, and are at rest partly in the heauens, and partly in the earth. 2. Pet. 3.9 Reue, 6.11.

2 That he might proue our hope, patience, our calling on him for help, and our faith, & that he might stirre vs vp to repentance.

3 That he might make the wicked more and more excuseles, who despise the long suffering and lenity of God, and the space freely graunted them to repent. Rom. 2.4, 5 2 Pet. 3.8.9.

Which shalbe the place of the iudgment to come?

The Iewes appoint the valley of Iosaphat, (which was situate nigh to Ierusalem, at the east gate of the temple. and was so cal­led, of a famous victorie graunted to King Iosaphat, against the Ammonites, & Moabites, 2 Cron. 20, 26.) out of Ioel. 3.2. I will gather all nations, & wil bring thē downe into the valley of Iehosaphat, for there will I sit, saith the Lord to iudge all the heathen round about. But they affirme this rashly: for as God would haue the time knowne to himselfe onely: so will he prouide himselfe a placc also fit to iudg this companie.

What is the end of the last iudgment?

1 In respect of mē, that euery one m [...]y receiue the things which are done in his bodie, according to that he hath done in this world, whether it be good or euil 2. Cor. 5.10.

2 But in regard of God, that he may giue a finall & perpetuall [...]ētēce on all mākind, & that his glory may appere & be declared [...]nto al eternity, for the iustice, which he shal obserue in iudgmēt.

3 The fulfilling of Christs office: for then will Christ deliuer his [...]ingdome to god the father, that is Sathan & all the wicked being [...]ed & put to flight at once, & death it selfe destroied, & the elect [...]ecōciled, he will deliuer thē to his father to be crouned with eter [...]al glory, & thē both his ciuil & ecclesiastical gouernmēt also cea­sing, he shall appere to haue most absolutely discharged the office he receiued of his father 1. Cor. 15.24.: yet so as he may reigne with the father [Page 480] for euer, and the father may also triumph in his sonne being con­querour.

4 The freeing of the creature from the bondage of corrup­tion Rom. 8.20.

VVhat is the vse of this doctrine?

1 It serueth for instruction, for it putteth vs in minde of a per­petuall Repentance, and stirreth vs to prayer, watchfulnesse, piety, iustice, and to embrace sobrietie Luk. 21.24 Tit 2.12.13. 2 Pet, 3.11.12..

2 It comforteth the godly, for that they beleeue that the trou­bles of this world shall haue an end, and that Christ shall come a­gaine to vanquish and take vengeance on his & our enemies, and to deliuer vs out of their hands, and that he shall be our Iudge, whose brethren we are, and the members of his bodie, who is a most louing Iesus, that is, a Sauiour, Patron, Aduocate, Redeemer, and Intercessor for vs, who laid downe his life for vs, and who hath solemnly promised euerlasting life to all them that beleeue in him. Rom. 8.32. Ʋ Ʋho shall condemne? It is Christ that maketh intercession: Whereupon we haue good cause to wish for that day, according to the saying of Christ, When these things beginne to come to passe, then looke vp, for your redemption draweth neere. Luke. 21.28. So that it is a merueile, which Tertullian in his Apo­legetic. cap. 38. writeth, that Christians were wont to pray for the deferring of the end, seeing we daily desire the comming of Gods kingdome.

3 It terrifieth the wicked, because him whom now they refuse for their Sauiour, they shall finde to be their iudge, who shall ad­iudge them to eternall torments.

Ʋ Ʋhat is contrarie hereunto?

1 The heathens opinions of the worlds eternitie.

2 The Decree of Origen, and the Chiliasts, that at length a thousand yeares after the Resurrection all shall be saued.

3 The errour of them, who, beside the iudgement that en­sueth presently at the first seperation of soule and bodie, thinke there doth not an other vniuersall iudgement remaine. And of others, who thinke that the soules of the godly, are not rewarded in heauen, nor the soules of the vngodly punished in hell, before the day of iudgement.

4 The wicked opinion of those mockers, who denie or con­temning [Page 481] that iudgement, or scoffingly asking, when that shall be, which is so long deferred. 2. Pet. 3.3. who so soone as they heare that the last iudgement shall bee, cauill: As the Epicures and Stoicks cauilled, Act. 17.32. following Manilius, who saith.

The fathers savv no other, neyther shall posteritie beheld any other.

4 The curiositie of them, who eyther vpon some fained Re­uelation, as the Circuncellions, the Anabaptists, the Enthusiasts, who were wont to spread their prophecies amongst the common sort, and to set downe the verie certaine yeare, moneth, and day of iudgement, or vpon some position and aspect of the Starres, or on some imaginarie supputations of numbers and times, or on Arithmeticall calculations, as this Platonists, or are giuen to iu­cidiall Astrologie: or on common prophecies, or on humane au­thority dare define that time, as they who repeat I know not what Rabbines dreame, as if it were a diuine Oracle pronounced by E­ [...]ias, Six thousand yeares the world shall last, two thousand years before the Lawe, two thousand vnder the Lawe, two thousand [...]fter the Lawe, and then shall the end be, which saying may by the Historie it selfe be confuted as vaine, because there was two thousand, fiue hundred, and thirtie yeares before the Lawe, and fewer by many then two thousand yeares under the Law: and it is manifestly contrarie to the saying of Christ. Act. 1.7. For the end of the world doth depend neyther on the Law of nature, or on course, or any other cause, but on the pleasure and secrete will of God onely.

The nine and thirtieth common Place. Of Eternall life.

How many kindes or differences of life doe the Di­uines make?

THree. 1 There is a life of nature, which the Apostle calleth an Animall life, of the naturall soule being the better part of man 1. Cor. 2.17. & 15, 47, whereby the good and bad doe in this world one among another liue, are quickened, doe perceiue and vnder­stand: which may also be called, a Bo­dily, Temporall, Naturall, and Present life. Whereunto the first or naturall death, which is a dissolution of the bodie and the soule, is op­posed.

2 There is a life of grace, which Gods children onely in the spi­rituall kingdome of Christ doe enioy in this world, which by way of excellency is called The life of God, not so much for that it is from God, as all the other three kinds of life also are, as because God liueth in them that are his, & that this life he sheweth and approoueth Ephe. 4.18: and it is called for the same respect, The life of Christ, because Christ liueth in his through a supernaturall faith and spi­rit: and they liue vnto God, and conforme their life vnto his will, Gal. 2.20., and it is called a new life, a Christian life, and a Renewing of the mind, will, and affections, and it is also called a new creature, a new man, supernaturall and spirituall, which is opposed to death in sinne, and to the old man.

Col. 3.33 There is a life of glorie, whereby the soule being ioyned a­gaine to her owne bodie, shall lead a life, which the Apostle calleth spirituall, not in respect of the substance, but of the qualities. 1. Corinth. 15.44. whereby the faithfull shall liue for euer, and it is laid vp in Christ, and in the end of the [Page 483] world shall be disclosed a and which is opposed to the second death, and is called eternall, whereof only here we are to intreat,

But how manie waies is aeternall life taken?

Two waies. 1. Metonymically, both for the way, that is in the meanes and manner of comming to the inheritance of heauen. Iohn. 3.36. He which beleeueth on the sonne, hath aeternall life. And Cap. 17.3. This is eternall life, that they acknowledge thee to be the onlie true god, and whome thou hast sent Christ Iesus (where by the way we may note. Thee and whome thou hast sent Christ Iesus, to be the subiects in this proposition, and the only true God, the praedicates of either subiect) Also for Christ himselfe. 1. Iohn. 5 20. This is the true God, and life eternall. Efficiently indeed, as he is God, but as he is man and died for vs, in part materially, be­cause sinne, which is the cause of death, was purged in his flesh: in part also efficiently, but by a secondarie meanes namely by his intercession, good will and vertue of his sacrifice, by the commu­nication of his flesh with vs, and of forgiuenes of sinnes, and of life eternall, which is therein partly also instrumentally because the deity quickeneth vs by reason of the substantiall vniō through the flesh. And after this sense is life aeternall begunne in the faith­full in this life.

2 Properly for the estate of the blessed after this life, whereof Iohn in the same. 3. chapter. 16. verse. whosoeuer belieueth on the sonne, can not perish, but hath euerlasting life. And. 3.7. to Tit. 9. We are heires, according to the hope of eternall life.

By what arguments doe we proue that there is a life eternall?

1 From the nature of God, for seeing there is a god, and the same is liuing and eternall; it followeth necessarily that there is a life eternall, whereby god liueth and is eternall.

2 From the condition of the soule: for seeing that it is immor­tall, it followeth that there doth remaine an other life after this, wherein the soule liueth by it selfe, though seperated from the bo­dy, and in which life she acknowledgeth and praiseth god highly.

3 From the resurrection of bodies: for there would be no neede of the rising againe of the bodies of the faithful, if there were not a life whereunto they should rise. Moreouer the articles concerning GOD, of Christ, of the Prouidence and of the Iustice of GOD, of the soules Immort [...]e, [Page 484] of the resurection of bodies, of the last iudgement, could not stand vnlesse this article of life eternall bee annexed vnto them.

4 From the handwriting of God written in the soule of euery one, for the soule it selfe often teacheth vs, there remaineth a iudg­ment, with the feare whereof they are vexed, who liue wickedly, and they are renued in hope, who loue godlines.

5 From an Argument tending to absurditie, because if only in this life, that is, if we hope in Christ for this life sake onely, so that our faith hath respect to nothing else beyond this life, we were the most miserable of all men. 1. Cor. 15.19.

6 From the testimonies of Scripture, Dan. 12.2. some shall awake vnto euerlasting life. Math. 25.46. The iust shall goe vnto life eternall. Iohn. 10.28. I giue vnto my sheepe eternall life. Hebr. 13.14. Here we haue no continuing Citie, but we seeke one to come. 1. Iohn. 25. This is the peomise that he hath promised vs, euen eternall life.

7 From examples, for Enoch, beeing translated heere into, and afterward Elias were as an earnest penie thereof Gen. 7, 24. Heb, 11, 8 2 Kings, 2, 11: So was Christ also ascending into the heauen, whose pleasure is that where he himselfe is, we should be with him likewise. Iohn. 14.3. and 17.24.

8 This an article of our fath, I beleeue that life euerlasting.

What are the Epithites, whereby it is commended in Scripture?

1 In commendation it is called the kingdome. 1 of God. 2 of the father. 3 of heauen. Math. 7, 21.

2 Metaphorically Abrahams bosome Luk. 16, 22, by a Metaphor taken from the bosome of parents, wo are said to haue and carie their little children in their bosome, because the faithfull like deerely beloued children being recouered out of this miserable world, are cherished and refreshed in the embracing of the father of all the faithfull, and are safe and free from all the perilous stormes of this life: And there is a place wherin Christ hath prepared vs a mansion, as himselfe declareth. Math. 8.11. Many shall come from the East, and from the West, & shall sit downe with Abraham & Isaack and Iacoh in the kingdome of heauen. Augustine, though where it should be, Epist. 99, ad Evodion. confese, Lib. 9, 3, confesseth he knoweth not, yet defineth it to bee an habitation of secret rest, and affirmeth that therein li [...] the spirits of the blessed, and there they enioy the gladsome pre­sence of God.

[Page 485]3 Analogically, or by proportion Paradise, or a place of delight and pleasantnesse luk. 23.43., by allusion to that garden planted in Eden, of the situation whereof it is fond to dispute, seeing it is manifest that the vniuersall earth was made waste by the Deluge.

4 The house of the father Ioh. 14.2..

5 Metonymically, the fulnesse of ioyes Psal. 16.11.

6 The Lords ioy Math. 25.21.

7 The new, holy, and durable Ierusalem that shall be Heb. 13.14 Reuel. 21.10.

8 An inheritance immortall, and vndefiled, and that withereth not, reserued in heauen 1. Pet. 1.4.

9 The glorie of God, because that eternall life consisteth in the communication of Gods glorie, Rom. 3.23. All haue sinned and are destitute of the glorie of God.

10 Our glorie, for this is that alone, wherein we may rest safely. 1. Cor. 2.7. We speake the wisedome of God in a mysterie, euen the hid wisedome, which God had determined before the world vnto our glorie.

11 Rest 2. Thess, 1.7.

12 Refreshing Act. 3.19.

13 Peace Luk. 1, 79,.

14 So great happinesse, as cannot be contained neither in the eies, nor eares, nor mind of any man Psal, 31, 20 Isai. 64, 4. 1. Cor. 2.9.

But why is it called eternall?

Because it shall neither be temporarie, or determined in any cer­taine limits, neither is it short, vaine, or subiect to any change, as this our life is Gen. 3, 19, Ioh 14 5., and although it haue a beginning, yet shall it ne­uer be taken away from them, to whom it shall once be giuen Math. 25, 34, but shall last for euer without end.

What is life eternall?

It is a glorious estate, wherein the elect being most perfectly ioyned vnto Christ their head, after the Resurrection that shall be of the dead, Rom. 8 29 1 C [...]r. 15.49 Phil. 3.21. Reve. 2, 31 shall know God with his Angels in heauen after such a manner, that we are not worthie yet to speake of, and shall en­ioy his presence, and praise him for euer, hauing obtained the so­ueraigne good that Christ hath purchased for vs, and shall be con­formable vnto his likenes in bodie and soule as he is man.

Or, it is the state of the blessed after this life, wherein shall be a perpetuall acknowledgement of God, perpetuall righteousnesse, [Page 486] without sinne and death, continuall ioy, free from trouble, griefe, heauines and mourning. Ioh. 17.13 24 Isa. 25 8. Reve 7.16 17 &. 21.4. In a word,, eternall life shall be a cer­taine perfection of soules and bodies, wherein there shall be no­thing blame-worthie, but according to the pleasure of God all things shall perfectly serue the will of Christ, the Creator and Redeemer.

VVhat are the causes of euerlasting life?

The principall cause is God, who of his mercie and free goodnes giueth and bestoweth it on vs, through and for Christ our medi­ator luk. 12 32 Rom. 6, 23. Eph. 1.5. & 2.5 luk. 12.32, Iohn. 6.40. This is the will of him that sent mee, that euery man which seeth the sonne, and beleeueth in him should haue euerla­sting life, and 1. Iohn. 5.11.

The meritorious & very efficient cause, is Christ onely, Iohn. 14.6. I am (saith hee) that way, and that truth, and that life.

The instrumentall, offering and reuealing is the Gospell Rom. 1.16, 17.

The instrumentall receiuing cavse, is faith. 1. Pet. 1.9. Receiuing the end of your faith, euen the saluation of your soules.

The sealing cause, is the holy Ghost Eph. 1.13 14., but good workes and af­flictions, are not the cause of receiuing, but the way of the kingdome, saith Bernard. And Act. 14.22. Through many tribulations must we enter into the kingdome of heauen.

Why is the gate called straite, and the way narrow which leadeth vnto life. Math, 7.14.

1 Because it was vtterly vnknowne, and not to be found out by humane reason, but Christ hath reuealed it vnto vs.

2 Because there is one onely passage vnto life through Christ, not many.

3 Because few enter in thereat, if we compare them with the fashions of the world: as the way of vertue compared to the waies of vices is narrow, for that it hath but few that trauell therin.

4 Because it is vnpleasant and hard to flesh, by reason of the crosse, and deniall of our selues, which are our companions in the way. It is not therefore generally streit, but in respect, for vnto the Elect it is wide and broad enough.

What is the obiect of eternall life?

Surely the materiall obiect is verie God: but the formall obiect is, as farre as we are capable thereof, the knowledge, seeing, enioy­ing, comprehension, and adoption of God. For, albeit we shall [Page 487] most sweetly enioy the company, sight, and conference of Angels and all the blessed Mat. 8.11, yet shall we not take pleasure in the ioyfull sight, beneuolence, and companie of them, but in the delight­full beholding and fauourable enioying of God onely through Christ: Math, 5.8. Blessed are the pure in heart, for they shall see God. And 1. Iohn. 3.2, We shall see him as he is. As also the An­gels felicitie consisteth in the same fruition and contemplation of God onely Mat. 18, 20, Euen as the felicitie of a Courtier in the Kings Court, is, if his King looke vpon him, with a gracious coun­tenance, if hee loue him, seeke to haue his companie, long for him especially. And in like sort shall we acknowledge Christ the author of so great a Benefit, that we shall follow him whither-soeuer he goeth Reve. 14, 4, and we shall cleaue vnto him, and shall neuer depart from his side.

But, do not wee enioy God alreadie, and see him in this earth?

Yea truely: (by which reckoning eternall life is euen alreadie begun in vs) but onely obscurely, and by meanes, that is, by crea­tures set before vs, as it were by a certaine veile betweene, but not by cleare sight indeed: whereupon 1. Tim. 6.16. Noe man euer saw God, or can see him.

Therefore wee doe see God. 1 By a naturall vision in the creatures as in a glasse, wherein a certaine brightnes of the Diui­nitie shineth clearely rom, 1.20,.

2 By a specular or mysticall vision, through resemblan­ces and markes of his Diuine glorie: wherof Esay. 6.1 I saw the Lord sitting vpon an high throne, and lifted vp, and the lower parts thereof filled the Temple, and the Seraphins stoode about him. After which manner Moses is said to haue seene the backe parts, but not the face of God, that is, not the verie maiestie of God, Exod. 33.23.

3 By the vision of faith, wherein by the doctrine and do­ings of the Sonne, we know the fathers good will towards vs: whereof Christ saith, Iohn. 14.9. Hee that seeth mee, seeth the father also. Then also when our bodies are raised vp in glorie, we shall see God by himselfe as hee is, whom nowe we cannot any way comprehende. 1 Iohn. 3.2. not indeede as hee is in quantitie, but in qualitie, hauing no veiles betweene vs, and farre more plainely then MOSES sawe him in [Page 488] the mountaine face to face. Exod. 31.11. And after a better man­ner then our first Parents saw God before their fall. Reue. 22.3. His seruants shall serue him, and see his face.

Shall men know one another in this eternall life.

Yea verily, for they shall be full of the holy spirit, and of wisdom, as Adam before his fall, keeping as then the integritie of Gods Image, acknowledged Eue, whom he had neuer seene, & whence she was, being told of no man, Gen. 2.23. As Peter on the mountaine, receiuing onely a certaine taste of life eternall in his mortall bodie, knew by inward reuelation Moses and Elias whom he neuer saw, Math. 17.3.4. yet this shall not be a carnall, but a spirituall knowledge.

For whom is eternall life ordained?

For any one of what nation soeuer, Math, 8 11 but not confusedly, but ac­cording to that saying, Rom. 11.7. The elect haue obtained it, and the rest haue beene hardened. Life eternall therfore is ordained for the fathers blessed onely, or the Elect, and consequently for them that beleeue in Christ, Io. 3.16 & 6.40 and doe according to his fathers will Mat. 7, 21, & witnessing their faith by their works Math, 25 34. &c., as well men as women as heires together of the life of grace, 1. Pet. 3.7.

What shall the Qualitie or Condition of eternall life bee?

This surelie we cannot in thought attaine vnto in this dimnesse of our vnderstanding Isa. 64, 4 1 Cor. 2 9, but the perfect knowledge thereof is de­ferred vnto eternall life: for it hath not yet appeared what we shall be, 1. Ioh. 3.2. yet we learne by the proper adiuncts, which t [...]e Scrip­ture giueth to euerlasting life, as much as is heere conuenient for vs, what, of what manner, how great, that is, how excellent the condition thereof shall bee.

And first surely the Office and action of the parts and facul­ties of our bodie and soule shall be most perfect. For there shall be all manner abolishing of sinne both in soule and bodie Isa, 60.15 16. &c, and freedome from deah, and all troubles, there shall be no death nor mourning, nor crying out, nor sorrow any more g, and moreo­uer all weakenes, sicknes, griefe, heauines, old age, corruption, de­fect, & needines shal be wanting h, for there shall be health­full eternity, and eternall health, saith Bernard, because the iust shall liue for euer, and their saluation shall be from the Lord. Psal. 37.29. Againe the office and action of the parts [Page 489] and faculties of our bodie and soule shall be most quick, for that ei­ther part of vs shall receiue from the holy spirit whatsoeuer shall be and is necessarie vnto life, and it owne action. 1. The [...]efore there shall bee a perfect knowledge of all things, 1, Cor. 15.23 for we shall bee con­uersant in the eternall light of the father of lights, and the verie wisdome of God shall shew it selfe vnto vs.

2 It shall haue a full sufficiencie of a blessed life; for it shall need none of the helpes of this life, as meate, drinke, apparrell, light or heat of the Sunne, or colde of the Moone, rest, or other like suc­cours beside it selfe, whereby it may bee sustained, cherished, or performe it actions Psa. 121.6 Rom 14.17 Rev, 21 23 &, 22.5. For euen God himselfe Schaddai, shal then bee all in all, and shall fill all things with all manner goodnesse. 1. Cor. 15.28. For the grace of God shalbe sufficient for vs, wee shall liue to God, and of God, wee shall bee filled with the plenty of Gods glorie, and God shall giue vs to drinke of a riuer of plea­sure psal. 17, 5 &. 36, 9.

3. It shall be most holy, for it shall respect nothing else, but the glorie and solemne seruice of the onely true God Isa. 43 7 Eph. 1, 6,. And because wee shall bee holie, as God is holie, for wee shall be like, although not equall, vnto him. 1. Io. 3.2. And there shall bee a Church with­out wrinkle and without spot, holie and altogether blamelesse. Ephe. 5.27. reve. 21.27

4. It shall be most delectable, because the elect shall enioy al their desires: ( for whatsoeuer, saith Bernard, shall be delightfull, will there bee present, and there shall bee nothing to be wisht for, that shall bee wanting there) and they shall feele most excellent and sincere plea­sure, both in soule and bodie by the presence of Christ, and dailie heholding of God. Psal. 16.11. Thou wilt shew me the path of life: in thy presence is the fulnesse of ioy, & at thy right hand there are pleasures for euermore. And 17.15. When I awake (from the dead) I shall bee satisfied with thine image. For how great will the delight be in the beholding of that soueraigne good, which is the storehouse of all good things and of all ioyes! Hence proceedeth that eternall gladnesse, or perpetuall and vnspeakable ioy, which the holy Ghost shall stirre vp in the Elect, and which none shall take from vs. Ioh. 16.22.5. A participation of Diuine nature, that is, not a pow­ring out of the diuine essence, but of diuine qualities into vs, that is, a cōmunication of Gods immortalitie, glorie, vertue, wisdome, [Page 492] iustice, and image 2, Pet. 14,, which shall bee those white garments of the Saints, the long white robes, and garments of pure fine linnen and shining, wherewith the elect shall be cloathed Reue. 3.4.5. &, 6.11 & 1.13. & 19.8.

6. There shall be also a clarifying of bodies, excellent beauty, & maiesty, wherein they shall be made like to the glorious bodie of Christ, Phil. 3.21. and the iust men shall shine as the sunne Math. 13.43, and they shall glister as the brightnesse of the firmament. Dan. 12, 3. And they shall be as the Angels of God Luk. 20, 36.

7 There shall be the Tryumph of the elect ouer the Diuel, Death, and Hel Rom, 16.20 Revel. 20.10 14, Fellowship with al the blessed, conuersation with the ho­ly Angels, perfect Loue of God and our neighbour, Concord and ex­ceeding quietnesse of all things: for there they shall bee all of one minde, because their will shal be none other but the will of God: so that whatsoeuer they desire, shal come to passe: Melodie, for there wee shall sing with quiers of Angels praising god without end for euer. Last of all there shal be al the good gifts of body and soule, such as neither the eye hath seene, nor eare hath heard, nor heart of man imagined. 1, Cor. 2, 9. who then would not desire to passe through thither with Christ by death.

Shall the glorie of euerlasting life be commune to all the elect after an equall measure?

No, but as God bestoweth his gift on the elect in this life, not a­like vnequally: so wil he crowne those gifts of his in the elect with an vnequal measure of glory in heauen. For that saying of Christ is proper to the Apostles, Ye shall sit iudging the twelue tribes of Israel, Mat, 19, 28. And Paule doubteth not but that there is a peculier crowne laide vp in store for him according to the propor­tion of his labours, 1. Thes. 2.19. and so Dan. 12.3. The wise, saith he, shall shine as the brightnesse of the firmament, and they that turne ma­ny to righteousnesse, shall shine as the starres for euer and euer. And the Scripture, doth not onely promise life eternall to the faithfull, but in the same a speciall reward to euerie of them Math, 19 29 2 Tim. 4.8. This is probably perceiued by the reason of the contrary Math, 11, 22.24,. Hither may bee also alluded that saying of Paule. 1, Cor. 15, 41, For one starre differeth from another starre in glorie.

When shall eternall life take beginning?

It is begun in the minds of the faithfull in this life already, when the holy spirite by the preaching of the worde, doth endue their [Page 491] mindes with the true knowledge of God, and bendeth their will to a readie obedience of his commandements: yea they feele an earnest peny therof, & haue a most true tast of it, Eph. 1.4. whence floweth that hope, which cannot faile the faithfull, Ro 5.2.5. We greatly reioyce vnder the hope of the glorie of God: And hope maketh not ashamed. Finally we haue passed alreadie from death to life, by faith in Christ Ioh, 5.24 1 Ioh. 3.14., because what we possesse through hope, we know shalbe as certainly, as if it were in verie deed, already bestowed on vs. Yet shal we attaine the full possession & consummation therof afterward in the time that God hath ordained, in which, after the number of those that shal be saued is fulfilled. Christ our redeemer will appeare vnto vs from heauen.

Doe the soules of the godly already separated from their bodies, enioy a perfect and absolute happinesse?

It is sufficient for vs to knowe, that presently after the departure from the bodie, the spirit returneth vnto God which gaue it, Eccl. 12.7. and after the dissolution or vncoupling of the soule from the bo­die it is with Christ Phil. 1.23, In Paradise Luk. 23.43, in peace wisd. 3.3, in rest Heb, 4.11., in comfort Luk. 16.25, in refreshing or ease Wisd 4.7, in securitie Ioh. 11.15 18,, in the hand of God, that no anguish at all may touch it so much as slightly Wisd. 3.1., in glorifying of the name of God. Yet because they looke for a resurrection of their bodies, & a most plentifull fruition of all good things, which God hath promised to all that loue him, they cannot be said to bee in a perfect & absolute, but in an vnperfect happines. 2, Tim, 4, 8. There is a crowne of righteousnes laid vp for me, which the Lord the righteous Iudge shall giue me at that daie: & not to me only, but vnto all them also that loue that his glorious appearing, And Reue. 6.9. I saw vnder the Altar the soules of thē that were killed for the word of God: & they cryed with a loud voice, saying. How long Lord, which are holy & true, doest not thou iudge & auenge our bloud on thē that dwell on the earth? Then long white robes were deliuered vnto euery one, & it was said vn­to them, that they should rest for a little, vntil their fellow seruāts & their brethren that should be killed euen as they were, were fulfilled. On the contrary. 2. Pet. 2.9, saith that the vniust are so punished, either with the losse of this life, or with other punishments, as that they are neuerthelesse reserued against the day of iudgement to be tor­mented with far sharper torments, namely eternall punishments both in body & soule.

What is the place of eternall life?

Not this earth, or aerie or Elementarie Region, which as yet, death, horror, and sinne, the power of darknesse, and wicked spi­rits doe inhabit Iob. 10.22 Eph. 6.12. & 2 8, and which at length shall be dissolued 2 pet. 3.10. But the heauen of heauens, or the highest heauen, whereinto Christ, as he was man, ascended, being made higher then the visible heauens Heb. 7.262, or that third heauen into which Paule was rapt, which by Inter­pretation he calleth Paradise. 2. Cor. 12.2.4. But after the Iudge­ment & restoring of all things, eternall life, or the seate and place of the blessed, shall bee not onely in the heauens, but in the earth also: For wee looke for new heauens and a new earth according to his promise, wherein dwelleth righteousnesse, that is, which are the man­sion place of the righteous. Isa. 65.16. 2. Pet. 3.13. Reuel. 21.1.

What is the end of eternall life?

1. That God may make good in very deede and fact his grace toward the elect.

2. That the godly may enioy the fruite of Christs death and passion.

3. That they may receiue rewardes meete for their la­bours Tim: 4.2.

4. That they may acknowledge Gods bottomelesse mercie. That they may see him for euer, which is the end of all their de­sires, and that they may praise him continually without tedi­ousnesse.

VVhat are the effectes of eternall life?

1. Our being like vnto the Angels, that is, not as touching the substance, but as concerning the proper conditions of this life Math. 22 30.

2. Our participation of the dignitie of the man Christ: for thē hee will make vs verily Kings, Priests, and Prophets with himselfe rev. 1 6, but with this condition, that himselfe be vnspeakeablie aboue all in dignitie.

What is the vse of the Doctrine, of life eternall?

1. It is a comfort in calamities and iniuries, whereunto we are subiect in this life.

2 It mitigateth the sorrow, which we take for them that are dead.

3 It lesseneth the feare of death, when wee beleeue that a bet­ter [Page 493] life shall follow after this death, and when we thinke vpon that saying, Reuel. 14.13. Blessed are they that dye in the Lord.

4 It maketh vs earnest and cheerefull to performe our duetie to God, and charitie to our neighbors, with whome we shall haue a perpetuall conuersation hereafter in heauen.

What are the Opinions disagreeing thereunto?

1 The absurd opinions of Democritus, Epicurus, Plinie, Galene, and others who iest at the question of eternall life, and think that all parts perish with the bodie.

2 The curious questions and determinations of the Papists, concerning the degrees of the Saints in eternall life, as of a thirti­eth folde pofite to maried folke that liue chastly, to them that keepe themselues widowes sixtiefold, and to Virgins a hundreth folde to be recompensed. And of them also, who before the time desire to know what is done in heauen, and take no care, which way to goe to heauen.

4 The opinions of some Fathers, as Irenaus, Tertullian, and o­thers, who did not thinke that the soules of the godly went vnto heauen, vntill after the resurrection, but were in a temporary store-house, receptacle, or Region, though not in an heauenly one, yet in an higher then hell, where they might haue a refreshing euen vntill the resurrection. The errour of Pope Iohn the twentieth, who thought that foules did not see God face to face, vntill the last day of resurrection.

6 Especially eternall death doth directly thwart eternall life, and so likewise doth lamentation, feare, crying out, mourning, colde, wearinesse, sleepe, sicknesse, death, hunger, thirst, pouer­tie, the snares and temptations of Sathan, torment, feare of hell, &c.

The fortieth common place. Of eternall Death.

From whence is death deriued?

MAny take it in a good sense to be deriued from the Greeke word [...], as it were [...], taken vpward vnto God: and [...], to consider dili­gently, those things which are aboue, be­cause it brings vs back againe to God. It is also called [...], as it were [...], an en­trance into eternall life. In Latine Death seemeth to bee deriued from tarrying, because death tarrieth or stayeth for vs, and it commeth stealing on vs with a still foote, or because it esteemeth the condition of none.

How manifold is death?

Fourefolde.

1. A corporall death which is also called temporarie, and it is ei­ther naturall, or accidentall, and it is either violent, or a volunta­rie separation of the soule from the bodie, common both to the good and bad, inflicted on all through the malice of Sathan by the iust iudgement of God for the sinne of Adam: Gen. 2, 17, Ioh. 8.44, Ro, 5.12.17 & 6.23. 1, Co. 15.21. Heb, 9.27. and it is called by Iohn, the first death in respect of the wicked, Reu. 20, 14. And surely the godly doe not escape it likewise, albeit their sinnes be forgiuen them.

1. That thereby they might learne to hate sinne.

2. That they might acknowledge the seueritie of Gods anger for sinne.

3. That they might lay away the remnants of sinne, [Page 495] togither with the miseries that cleaue vnto them by reason of sinne.

4. That they might try the power of God in raising the deade, and so their death and infirmitie might serue for their owne good and for Gods glorie. And for that respect should it be desired of them, after the example of Paule, I desire to be dissolued. Phil. 1.23. Not for that they are wearie of life, or for their ownselues (because this desire is contrarie to naturall reason) but for another end, namely, because it is a deliuerance from sinne wholy, as also from the miseries of this life, and a passage vnto the bright presence of God, a returning and remoouing from banishment, not vnto a ruinous, but vnto a new and most delectable dwelling 2. Co. 5. [...]0. Because it is an aduantage Phil. 1.12, a passage to the father Ioh. 5.24, & 13, 1., and therefore not to be feared, because Christ hath ouercome it Ose. 13, 14, and it is such vnto vs as he hath made it He. 2, 4.3 (and the verie hower thereof is appointed vn­to euery one by God) but it should bee desired by the desire of faith: yet so, that we continue in this earthly house, as long as it shall seeme good to the Lord: for the godly do rather wish to liue vnto the glorie of Christ, then for their own benefite.

2 A spirituall death, and it is either of beleeuers or vnbeleeuers and that of the beleeuers is threefolde.

1. Of sinne, as concerning the strength, that is, the force or life of sinne, which is called mortification, Rom. 6.2.8. Wee are deade vnto sinne (in the datiue case) how shall wee liue yet therein?

2. Of the Law, but in part, as farre as the Law is the power of sinne. 1. Because it accounteth them which are in Christ, guiltie no more. 2. Neither doth it prouoke men to sinne, Rom. 7.4. Yee are deade to the Law, by the bodie of Christ. And Gal. 2 16 19. I am dead to the law, that I may liue vnto God: for Christ maketh vs dead to the Lawe, because by iustifying vs, hee taketh away those terrours of conscience, which the Lawe doth cast into vs: and by sanctifying vs, hee maketh that our concupiscence is mortified and that it taketh not occasion to sinne by the for­bidding of the Lawe, as before it was wont Ro. 7.5, 6, 8, 9..

3 Death of the world, by which the world is dead vnto the godly, and that actiuely, not vnto them who enter into cloysters & pro­fession of a monastical life, but vnto those who for the excellēcy of the knowledge of Christ, despise all things which the world estee­meth [Page 496] and is in loue with. 2. And who renounce the workes of the world, as whoaring, dicing, and whatsoeuer is a worke of the flesh. 3. And who are not caried away with the delight of the world: Againe the world is passiuely deade vnto those, who in like for [...] are despised of the world, for otherwise the world oftentimes were neuerthelesse dead vnto them, who notwithstanding, are dead vnto the world. Therefore Gal. 6.14. Through Christ, the world is crucified vnto me, and I vnto the world, And Phil. 3.8. I account all things but losse for the excellent knowledge sake of Christ. But the spirituall death of the vnbeleeuers, or of natural men is that which may be called the death of faith, or the soules death, namely, by which they being without Christ, and his spirit, being also voide of faith, are dead in their sinnes (in the ablatiue case) Ephe. 2.5. and yet they liue in sin; nor do they earnestly desire forgiuenesse, and so liuing, they are dead, Mat. 8.22 1 Tim 5.6 Rev. 3.1 and are said to walke in the shadowe death Esa. 9.1..

3. And eternall death, is a perpetuall infelicitie and misery of the whole man, and it is called the second death Rev, 2 11 &. 21.8: of which is said, The death of sinners is the worst death Psal. 34.22. I desire not the death of a sinner, but that the sinner turne from his waies, and liue. Ezech. 33.9.4. A ciuill death: Among Lawyers it is meant of them whose estate is altered, that is, who haue falne from some degrees of honour and liberty, and haue not kept the reputation of an honest man. But at this time we entreat of the third kinde of death.

What is eternall death?

It is the vnspeakable, most wretched, most fearefull, and end­lesse condition of the Reprobate, ordained by God: not in that the soule may againe be separated from the bodie, or that the bodie, or soule dyeth, and that they cease either to be, to liue, to haue sense (for they shall bee, and shall liue continually:) but in that they shall bee for euer shut out both in soule and bodie; not onely from all fauour and beholding the presence of God, but also that they shall bee adiudged most iustly to an horrible endlesse and deserued curse, by reason of their sinne Isa. 66.24 Math. 25.41 46 2 Thess. 1.9. For as nei­ther eye hath seene, nor eare hath heard, neither hath it entred into the heart of man, what things God hath prepared for them that loue him. 1. Cor. 2.9. So also neither can the greatnesse of the paines and tor­ments, [Page 497] which are prepared for the damned, be plainly vnderstood in this life, much lesse be expressed in wordes.

If the soule and body of the Reprobates shall haue a being, and shall liue for euer. Why is their fu­ture estate, not called a life, but a death?

Bicause such an estate and condition of life as theirs is, euery way most miserable, deserueth to be called a death & not a life.

What are the Epithites of eternall death?

That the greeueousnesse of the punishment might in some sort be pouretraied, it is called in scripture by termes taken from the punishments of this life, as Confusion, Shame, eternall reproach, The worme that euer gnaweth, the lake of fire and brimstone, Hell, mourning, weeping and gnashing of teeth, A fierie fournace, an eter­nall deuouring, and vnquenchable fire, extreame darknes, out of the kingdome of light, the worme that dyeth not, eternall torment and the like Isa. 30.33. & 66.24. Math. 8.12. & 22, 13. & 25, 46. Mark, 9.43.47. Reue. 19.20 & 20.10, 14 15. In which Epithites is shadowed as it were the forme, what and how great the punishments of eternall death shall be.

what be the causes of eternall death?

God the most iust Iudg is the cause a farr of Math. 25.41. Rom, 2, 8 2 Thess. 1, 5 6, 8, 9,. The nearest cause is Satan the seducer vnto sinne, and a murderer euen from the verie beginning of the worlds creation, for that he slew man thorough sinne Iohn. 8, 44.

The subministring instrumentall cause, is man himselfe con­senting vnto Satan: lastly sinne, whereby man departed from the law of God, Gen, 2.17. In the day that thou eatest of the tree of the knowledge of good and euill, thou shalt die the death, either death, as­well temporarie as eternall: And Rom. 5.12. Through sinne, death entred into the world. And, 6.23. The wages of sinne is death. And. 1. Cor. 15, 21. By man came death.

For whome is eternall death prepared?

For the cursed, or Reprobates, for the workers of iniquitie, for vngodly sinners, horrible murderers, whoremongers, witches, for Idolaters, and all liers Re. 21, 8,: and to speake in one worde, for vnbe­lieuers, that is for those, who haue not knowne God, nor hear­kened vnto the Gospell 2. Thess, 1, 8, that in bodie and soule they may be pu­nished [Page 498] punished, because they haue sinned in body and soule, Math 10.28. Feare him which can destroy the body and soule in hell, name­ly with eternall torments, and therefore the substance of neither shall perish.

What place is ordained for eternall death?

That which the Hebrewes call Tophet, of noise and confusion and Gehenna of a place nigh to Ierusalem situated in the field of a certaine man called Hinnon, wherein the Israelites offered their sonnes to the Idoll Moloch Iosua. 15, 8 Isa. 30.33 2. Kings. [...]3.13. 2. Chro. 28.3, Ierem. 7.31 which the Greekes interpret [...] that is [...], a darke place, a house without sun­light, and Tartarum [...] because it frighteth all: which place the Latines expound Inferos of the situation a nethermost place, Hell, as also Abyssum, that is a gulfe of vnmeasurable deapth or [...] a bottomeles place Luk. 8.31 Reu. 9, 20,

What is Hell?

It is a certaine hidden and horrible place appointed by God vnto eternall torment for the damned men, and euill Angels Num, 16 30.33, Esa, [...]0, 33 Math. [...], 12 & 25, 41 2 Thess, 1, 9.

Where is Hell?

It is hard to iudge. and it becommeth vs not to be inquisitiue herein, but to endeauour, that we take heed that we one day proue not by experience where it is. Yet is it somewhere, nor a­ny vpper but a nether (because it is below) and therefore fardest of from the highest heauen which is the seate of the blessed. For the Scripture Luk, 16.26. placeth [...] a broad and large gulfe ( [...] that is to gape or cleaue in sunder) betweene the godly and the wicked, And the rich man when he was tormented in hell, lifted vp his eies, and saw Abraham a farre of, and Lazarus in his bosome. And they which are cast into that place are said to be thrust downe thereinto, as it were into some nethermost place in respect of heauen and of vs here on earth. Reue. 9.11 & 20, 8 And Reuel. 17.8. The beast is said to ascend out of the bottomlesse pit into the earth. As also. Num. 16.30.33. Chore, Dathan, and Abiron are said to haue descended quicke into the pitt of hell, not into the graue simplie as the word sometime is wont to be vsurped Gen 42.38, Psal. 16, 10 Act. 2.31,. Neither doth that make against this, where Satan is said to fall downe from hea­uen, [Page 499] when his power was abolished at the voice of the Gos­pell, Luk. 10.18. And to be busie in this aire, Luk. 8.31. Ephes, 2. [...] & 6, 12 for he is heare busie onely for a time to exercise the faith of the Godly and to execute the iust iudgments of God vpon men; otherwise the Diuells are said to be thrust downe into Hell, and to be kept bound in chaines of Darknes, 2, Pet. 2.4. Iud. 6. but there is an euident description of hell. Isa. 30.33. Hell is prepared for the King of Babilon by God, who hath made it low, that is hath placed it in the lower parts, and hath enlarged it, that is hath made it deepe and large: the burning thereof is fire and much wood: the breath of the Lord, like a riuer of brimstone doth kindle it,

When shall the punishments of hell begin?

Some begin in this life, like preambles, in some wicked ones: so is it hell, to feele the wrath of God, & to be accursed, & as it were reiected of God, which things are euen fealt by some of the god­ly also sometimes, but it is onely for their tryall in this life. Psal. 18, [...] But the chiefe punishments are deferred vntill the last day, yet the soules of the wicked as soone as they die, doe vndergoe pu­nishment and damnation, Luc, 16 22.23. and are reserued vnto the day of iudg­ment, when taking on them their bodies againe they shall be tormented for euer.

Shall the torments of the damned be perpetuall?

Yea bicause so doth the rule of gods Iustice require: for Gods infinite maiestie is offended: and because the happinesse of the E­lect is eternall, therefore must the miserie of the reprobate be e­ternall. And so doth the scripture witnesse. Isa. 66, 24. Dan. 12.2. Some shall awake vnto eternall reproach. And Math. 25, 41 Goe ye cursed into euerlasting, and vnquenchable fire, In which the dā ­ned shall abide for euer, to endure those torments; For asmuch as the Salamander also is not consumed in the middest of fire. And Mark. 3.29. The Blasphemie against the holy Ghost shall neuer bee forgiuen.

Shall the condition of the Damned be alike, as touching the very measure of eter­nall torments?

In no wise: which is gathered by these sayings. Mat. 10.25. It shall be more easie for Sodome then for thee (that is, for the citie that despiseth the Gospell. And 11.22.24. It shall bee easier for Tyre and Sydon in the day of iudgement. And 23, 14. Christ saith to the hypocrites, For this shall yee receiue a greater damnation. And Luk. 12.47. The seruant that knoweth his masters will, and doth it not, shall be beaten with many stripes: but hee that knoweth it not, and doth those things that are worthy of stripes, shall be beaten with few.

To what end is Hell?

A second end is, that the wicked may be afflicted with deser­ued punishmens. But the chiefe end is, that God might appeare the iust God of all the world in punishing them, and that by this meanes he might declare his iustice and wrath toward the repro­bate and his exceeding goodnes, grace and clemencie toward the vessells of mercie, which he hath chosen of his meere grace, that he might preserue them for euer,

What is the vse of this Doctrine?

It auaileth to stirre vp in vs a continuall desire of true pietie and repentance. Math. 3.8, 10. Bring forth fruite worthy amende­ment of life. For the axe is put to the roote of the trees, therefore eue­ry tree which bringeth not forth good fruite, is hewen downe & cast into the fire. Hereupon Chrysostom Homil. 13. Rom. saith, I wish hell were disputed of euery where, for the remembrance of hell will not suffer a man to fall into hell.

Who are they resist this Doctrine?

1 The Epicures. who denie the immortalitie of soules, and so the punishments ordained for the wicked, whome not onely the word of god, but euen common sense it selfe refuteth.

2 The Origenists, sometime, called the pittiefull Doctours who dreamed there would come a day wherein mankind all and singuler, yea euen the wicked, and the deuills themselues be­ing discharged from those punishmentes should bee relea­sed.

3 Manie whose opinion is, that there is no particuler place appointed for Hell, but that whatsoeuer seuereth vs [Page 501] from God, and as Hierome saith, Whatsoeuer maketh diuision among brethren, is Hell.

4. The errour, which Hierome attributeth to Origen, Epist. ad Amitum; That hell is nothing but the horror of conscience.

The one and fortieth common place. Of the Church.

Whence is the word Ecclesia, that is Church deriued?

ΠΑρὰ τό ἐκκαλεῖν, which is to call: for [...], was called of the Greeks, An assembly of the citizens, called from home by the voice of a cri­er, to heare the iudgement of the Senate: (whereupon [...], to make an Oration, to an assem­bly: And [...] a Preacher) which is also called [...], that is a gathering together, [...] to gather together, to bring together, and to assem­ble together. But because the Iewes called their assemblies and places ordained for the reading of the law and Prophets, Sy­nagogues: the Christians, that by the verie name they might dis­tinguish their assemblies from the Iewish, haue vsurped and kept the better word of Church, for the congregation of them which professe Christ, (for which Church many doe wrongfully vse the name of citie and common wealth) Although Iames 2 2. vseth the word [...]. If there come [...] into your company a man with a golde ring, &c. And Heb. 10.25. not forsaking [...], the fellowship that we haue among our selues.

And the word church, is not absolute, but relatiue, so called in respect of God, who calleth men out of the world into the kingdome of his sonne, by the preachers of his word. And they which obay their calling, and come vnto the church, are called [...], as it were [...], called by name, as may be seene in the salu­tations of Paules Epistles, because no man doth truely ioyne himselfe vnto the church of his owne motion and instinct, but all, how manie soeuer doe come, are called of God.

How many waies is the name of church vsurped in the scriptures?

1 Largely, or politiquely for euerie ciuill companie of men as Act. 19.32. There was [...] a confused assemblie: & Verse, 39 [...] a lawfull or comely assemblie which is not onely contrary [...] to a seditious and tumultuous congregation, but also [...] to an assemblie solemnly pro­claimed.

2 Spiritually, and. 1. strictly, for the multitude of the Godly a­lone, who doe all, and in seuerall cleaue fast to the true god by true faith Act. 20.17 28. &, 1. Tim, 3, 15 2. more strictly for an ecclesiasticall synode or coun­cill, because it is gathered together in the name of the whole church, whereof it hath charge: and it is called by Paule a pres­byterie 1, Tim, 4 14. 3, Math, 18 17 most strictly, for a little Church, that is the faithfull seruants of some familie Rom, 16. [...].

3 Commonly for an holie multitude, either of one prouince, or of the belieuers dispersed through the world, wherein truly the godly and the hypocrites are mixed in this earth 1. Cor, 11, 18 22,.

4 For [...], that is a place wherein the faithfull doe as­semble togither to heare or to preach the word of God 1. Cor. 14 34,.

5 It is abusedly taken for the false church, which is called the malignant church Psal. 26.5, which is a conuenticle and conspiracie against Christ and his trueth.

what is a church?

It is a multitude of men Elect, and effectually called from the world by the preaching of the gospell, and so of Christians or such as belieue in Christ, and depend on him as on their on­ly head, and do openly professe their beliefe on him, and doe know and worship God by their beliefe and by his word, rec­koning [Page 503] also those that are newly instructed, and the children of the Elect, (and sometimes also of hypocrites) although by reason of their yong yeares, they are not capable of vocation or of the Sacraments Ro. 10.14 Act. 2.39. 1 Cor. 7.14. Or it is a companie of men dwelling euerie where, called by God from the corruption of all mankinde into the spi­rituall kingdome of Christ, by the voice of the Gospell, seuered and distinguished from other companies of men, by the hearing of Gods word, by faith, by the sacraments, by inuocation, by ho­lynes of life, and by profession, which is grounded on Christ the corner stone; that God may dwell therein and may be therein worshipped according to the doctrine of the Prophets and A­postles for euer. Iohn. 10.4.5. My sheepe heare my voice, not the voice of another.

The definition is cleare by the example of Abraham, who with his familie being called out of Hur of the Chaldees, and from a­mongst the Idolaters, obeied the voice of God, and sequestred himselfe by his obedience toward God and the profession of his faith, from the prophanenes of the world Gen. 12.1 & 13.18 & 15.6, & 17 23. Acts. 7.3 Rom. 4 13, &c..

Or in a word, 2. Cor. 2 14. a church is a communion or societie of men through faith, which is by hearing, of such as are iustified and sanctified in Christ Iesus through the holy Ghost: and not such a society as consisteth in a Platonicall, Monasticall. Anabaptisti­call communion of substance or possessions, but in spirit, Doct­rine, Faith, hope, bountiefullnes, and in other exercises of Piety: In the outward companie whereof neuerthelesse there are many hypocrites.

How maniefold is the church?

It is one onely, because there is but one bodie of Christ, com­pacted of diuers members, as there is one god the Father, and fa­ther of all, one Christ the mediatour, and one onely head of this mysticall body, one faith, and one hope through the holy spirit, (both these are one not in number, but in kinde) last of all there is one eternall life. It is said to this whole church. Gal. 3.28. All ye are one in Christ Iesus, that is as one man, to signifie a most excel­ent coniunction. And. Ephes. 4.4. There is one body of Christ, one spi­rit of life, euen as ye are called in one hope of your vocation: And. Cant. 6.8. My done is one and vndefiled prefigured in Noahs one Arke Gen. 6.14 1 Pet. 3 20. And Iohn. 10.16. There is one sheepefolde: and one shepheard.

Moreouer there is one by consent of doctrine, by a confor­mable interpretation of the places of scripture vnto the Analo­gie of faith, by a pure administration of the sacraments: One by the author and head of saluation, by the subministration of one spirit, and by the bond of the same spirit, lastly by coniuncti­on of mindes Act. 4.32.: though diuers be called thereunto at diuers times and in diuers places.

But is not that one onely church deuided?

Yes, and that diuersly. 1. In respect of the Essence: for there is one, called a church [...] & [...]: simplie & of the same significa­tion an other [...] in part, & aequiuocally. The church simplie and of the same signification, is whereunto that former definition of the essentiall church doth agree, namely that it is a companie of men, which knoweth and worshipeth the onely God in Christ according to his written word, and obeyeth him sincerely in all things, and yet after a sundry measure: which al­so is called the Orthodoxe, pure and well aduised Church. But that is called a church after a sort which departeth from that knowledge of God, and from performing the worship of him according to his word, which is wont to be called a straying, erring, hereticall, or schismaticall church, be it in faith, or charity, or in both. So the companie of christian men, which are now in Greece vnder the Turkish Empire, so the crew of Anabaptists, or heretiques, that haue not vtterly falne away from the doctrine of the Gospell, so the rable of papists likewise [...] and [...] aequiuocallie & after a sorte are churches: as a man polluted with the leprosie, and madd, ceaseth not to be a man. Whereupon Tertull. lib. 4. contra Marcion. The waspes make coambes, and the Marcionites make churches also. But among these companies, which are, & are called churches in part onely and equiuocally or [...], those who retaine more of that definition, are also more rightly named a church, and those who come short of that definition, are more improperly, and lesse truely called a church.

2 A church is deuided in respect of degrees: for one is called a perfect, another an imperfect church. The perfect is that, which firmely consisteth on these two partes, namely, on the full know­ledge of Gods word, by his word, and on the full obedience to his reuealed will Iohn. 1.14. &. 17.23. Ephes, [...].13.32. Col. 3.4 which is begun in this life, and shalbe per­fected [Page 505] in the other Philip. 3.12.13.14. The vnperfect church is, wherein the one of these two partes is altogither wanting, or is lesse forcible. So the companie of the Corinthians, who denied the resurrection to come: the companie of the Galathians, who affirmed that Christs merit onely was not sufficient for our Iustification before God, are by Paule called Churches, but vnperfect, as a building, or a bodie that is vnperfect in some parts or limmes, is not a body or building so absolutely, as that which hath all the parts it should haue.

3 In respect of age and condition. The church of Israell, which was vnder the law like a pupill vnder his tutor, vntill it increased in age, that is vntill the comming of Christ, and the Christian church now at full groweth after Christs comming, wherein that Tutorship of the lawe ended, are deuided: Although both be one, if we consider not the enioying, but the law of libertie it selfe Gal. 4.1.2.3,.

4 In respect of the subiect, one is called a particuler church, gathered togither out of the people of the Iewes onely before the comming of Christ, which is called the Israelitish, and Iewish church likewise: an other is called Catholique, that is the vniuer­sal church, mentioned in the Apostles creed d.

Why is it called the Catholique church?

1 Bicause it is the church of all ages and worlds, and hath alwaies bin, is, and shall be one and the same, and for euer. 2. Because the partition wall being broken downe, which was placed betweene the Iewes and Gentiles, it is cloased againe into one body, and is euer gathered from among all kinde of men and people, nei­ther is it tyed to any one certaine people or place, as to the li­nage of Iacob, or to Ierusalem Math. 28.19 Gal. 3.28 Ephes, 2.14. Reu. 21.13 Rom. 9.10. 11. Chapter.. 3. By reason of one and the same faith which is common to all belieuers and therefore ac­cording to the sincere profession thereof, the fathers haue iudg­ed Churches either catholique [...] or hereticall, and schis­maticall, opposing the word catholique not onely to heretical, but to scismaticall: as appeareth by their disputation, against the Nouatians, and Donatists, who challenged the name of a church to themselues onely.

How is the catholique church againe deuided?

1 In respect of places or of parts: for there is one Catholique [Page 506] Church in heauen, another in earth: that euer perfect, absolute, glorious, and pure, vndefiled, not hauing spot or wrincle, holy and blamelesse, whereof Reu. 7.9. Heb. 12.22 23. Ephe. 5.27 This euer vnperfect, as touching the knowledge of God and faith, and as touching sanctitie of ma­ners, not without wrincle and spot, through fault of the mem­bers of the same Church. 1. Cor. 13.9. We know onely but in part. Whereupon that which is in heauen is called Triumphant, which consisteth on the faithfull departed, who haue gotten the victo­rie ouer all their enemies, and doe triumph in Christ, but after the Resurrection they shall haue a full triumph. And that which is on earth, is called the Church militant, which consisteth of the faithful yet liuing, who as yet striue and wrestle with Sathan, the relickes of the flesh, and with the world, and is subiect to the Crosse: whose compleat armour is described. Ephe. 6.13.

2 In respect of the adiuncts, the Catholicke Church is inuisible which containeth the true members of Christ onely, or the Elect, or whole number of them who belong to Christ. Therefore cal­led inuisible, onely in regard of men. 1 Because true faith (which is the conclusiue difference of a Church, and whereby a Church is that which it is) hath his being in the heart, and so is in­uisible: neither can it certainely bee discerned but by God, the searcher of the heart, and by them in whom he is, who is indued with true faith Ro. 2.20 Act. 1. [...]4. 1. Cor. 2.11. No man knoweth what things are in a man, but the spirit of man that is in him. 2. Tim. 2.9. The Lord knoweth who are his. 2 And seeing it consisteth of the E­lect, it must needs be inuisible, because no mans Election is manifest, albeit wee may probably coniecture, that, this or that man is indued with Faith or Charitie. 3. Because the greater part of the Church triumphant is in heauen, inuisible to mortal men. But the Church takē Synecdochycally, that is, in part of it selfe, or a particular Church, is visible, which is iudged by the notes of outward profession, which come in the eies and sight of men, without any difference betweene the faithfull and the Hypocrites yet vnknowne, but yet openly professing, though not beleeuing the doctrine of the Church. Luk. 3.17 And the visible Church on earth is compared to a net cast into the Sea, wherein are contained fishes good and badd. Mat. 13.47. And to a flowre in which there is mingled wheat and chaffe. Hence is [Page 507] it that many are said to be of the visible Church, who are not of the inuisible Church. 1. Iohn. 2.19, And many are said to be in the house, which are not of the house, and againe, many out of the house, who neuerthelesse are of the house. Aug. in Iohn. Homil. 45.

3 In respect of the course of times: There is on anci­ent Catholicke Church, or of the Olde Testament, which was from the beginning vntill Christ was exhibited, and that ey­ther without the Lawe, or vnder the Lawe. An other new of the new Testament, or vnder grace, which is since Christ was ex­hibited, especially since his Ascension into heauen, and is gathered together of diuers nations. and since Christ was exhibited, it is called by way of excellencie, the Christian Church, Eph, 2.13 Act 11.26:

Which againe in regard of times is called eyther the Primi­tiue, [...] 2. The. 2 13., which was ordained by the Apostles, and their Disciples: or the Successiue Church, which succeeded that Pri­mitiue, and the same hath lyen long buried in Poperie: but in this age from the yeare 1517. it is called the Reformed, Church, or the Church that is gone out of the mudde of Poperie.

4 In respect of places on earth, the Catholicke Church is diuided into Dioces, and particuler Churches gathered to­gither in diuers parts of the world: and into Parishes, and household assemblies, which are parts of that Vniuersall Church, according to which it hath diuers names Reu. 2.18 1. Cor. 1, 8 Rom. 16.5 1. Cor. 16.19 Math. 18.20 Phil. 2, which particulers doe make one bodie of the Church. For as in a Pomegranate many graines inwardly diuided as it were, by celles are vnited vnder one barke outwardly: So the ho­ly Church contayneth an innumerable number of people that professe Christ, whom the vnitie of faith couereth: As also it is but one sea, which taketh diuers names by the distinction of di­uers Regions.

5 Againe, the Visible Church is eyther in the multitude, as Act. 15.3.4. and in the Ecclesiasticall assemblie made by the people, where in all, one among another, doe meete religiously to performe the seruice of God a; or in the Pastors and Eccle­siasticall assemblie, which consisteth of the principall and sit [Page 508] members of the Church, and is gathered togither in the name of the whole Church, whereof it hath charge, to consult of Church matters: in which sense Christ saith, say vnto the Church. Math. 18.18. &c.

But is there any visible Church, seeing we say in the Creed, I be­leeue the Church, and faith is of things which are not seene. Heb. 11.2. 2. Cor. 5.7. and Augustine saith, it is an action of faith to beleeue what thou seest not: for if thou seest it is not faith?

That which is said in the Creede, is not meant of any one Church this or that; but of the Catholicke Church, that is of the whole bodie of the Church, at what time soeuer it hath beene on the earth: which, for that it consisteth of the godly & Elect, which haue beene heeretofore from the beginning of the world, which are at this present, and which shall be heereafter vntill the worlds end, being gathered together at once, whom no man in this life can euer behold with his eies, surely there is a Church beleeued, and not seene, because it is not of the fashion, that it may be here wholy seene, but onely in part. 1 Because the glorie of the Ca­tholike Church is inward. Psal. 45.13. The Kings daughter is all glorious within. 2 Because it commeth not, with obseruation. Luk, 17, 20. 3 Because it worshippeth God in spirit and truth Ioh. 4, 23. 4 Because the sense cannot iudge surely, who they be that belong to the Catholicke Church. 5 Because the principallest and grea­test part thereof is in Heauen. 6 Because it is a spirituall house. 1. Pet. 2, 5.

But the Church taken Synecdochically, that is, The particuler Churches are visible. 1 Because the men, whereof they consist, are visible. 2 Because the outward forme of them is visible: and concerning the particuler Church, or the Pastors thereof it is said. Math. 5. Vers. 14. A Citie that is set on a hill, cannot be hid, but it ought to be well knowne, and excellent for pietie and life, least it be an offence, but at length after the resurrection, all the whole Church shall be seene in heauen, where she shall be knit together with her head, Reuel. 14.4.

Is there, or hath there beene alwaies a glorious visible state of Gods Church on Earth, among all men, and all the world ouer?

No surely, for that being sometime oppressed by tyrannie (as in the time of the tenne persecutions) and after that vnder An­tichrist it was hid in heresies & errours, as a sparke vnder the ashes (as in the time of Arrius, when as Ierome saith, the whole world mourned exceedingly, and wondered that it selfe was turned Ar­rian) and it may often come to passe through the iust iudgement of God, that there be none assemblie of men apparant, which worship God publikely and visibly, according to his word onely Psal. 74.3 Isa. 49.21., as happened in the time of Elias the Prophet, 1 King. 19.10. when he said, I onely am left, that is, not onely not a Prophet more, but euen not one that worshippeth God, and God answered, I haue reserved vnto mee seuen thousand men that haue not bowed their knees to Baall. And Reuel. 12.6. when the Church of God is said to haue fled into the wildernes, that is, to haue lurked or laine hid from the sight of men, by reason of the furies of Antichrist. Therefore the state of the Church is at sometime more visible, at sometime lesse, nei­ther is it visible vnto all, nor alwaies after one fashion.

The inuisible Church doth eyther openly professe the faith, or not professe it at all: If she professe it, then is she not the inuisible Church; if she do not, then is she not the true Church be­cause she confesseth not the faith.

It is not requisite, [...]hat we should alwaies & euerie where con­fesse our faith: for that were to betray our selues vnto our enemies: but when the cause, occasion, time, and Gods glorie doe require: Neyther did Elias make any such argument, when God an­swered him: I haue reserued vnto me seuen thousand men which haue not bowed their knees to Baall, though they were vnknowne to him.

But where and how was the Church so many ages past in Po­pery, seeing Popery is not the Church?

In that manner it was, as Iohn foretold it should be, Reuel. 12.6 namely in the wildernes, and in that manner as the Church of Is­raell was after the falling away of Ieroboam, especially in the daies of Achab, in the Apostaticall and false Church, which worship­ped Calues in Dan and Bethel: whereunto the popish Church is altogether like. As then Elias, Elizaeus, and seuen thousand men, which bent not their knees to Baall, were, and lay hid in the wildernes: so also euen many in the time of Poperie bent not their [Page 510] knees to Antichrist: which verie argument Paule applieth to the Church of the Iewes in his time. Rom. 11.3.

May the Catholicke Church fall away?

By no meanes, because there shall be no end of Christs king­dome Luke, 1.33, because the Catholicke Church is builded on a rocke, And the gates of Hell shall not preuaile against it. Math. 16.18. But some particuler Church may fall away, and fall away in such sort, that where there was a true Church, there may appeare no true Church at all, but a false: and Sathan may preuaile against it: as many examples teach, to wit, the Churches of the Ephesians, Ga­lathians, and the like, which haue ceased vtterly to bee: nay par­ticuler Churches may be brought to that smallnes, that there may not bee any particuler Christian visible Church on the Earth publikely knowne. And there is euer some number on Earth, which worship Christ with an honest affection, but this number is not euer visible, ful of people, glorious, established in some visible place, seat, or succession, but scattered heere and there, obscure, and vnknowne to men: as Isaiah saith. 1.9. and 10.20.21. The Lord hath reserued to himselfe a seed and remnant.

When began the Church to fall from the truth?

It is one thing for the Church to haue failed in some points, and an other to haue falne away so, as it should be vtterly abolished; while the Apostles liued, heretickes began to sow darnell in the Lords field, to worke the mysterie of iniquitie, and many Anti­christs began to hee. 2. Thess. 2.7. 1. Iohn. 2, 18.

2 The holy Bishops after the Apostles times through lacke of heede taking, mingled many falshoods with the truth, and left their errours to posteritie, neyther did all faile at once, and at one time. This plague began by little and little to creepe farre and wide, vntill at length it spread the whole world ouer. But in the meane while the Church fell not vtterly away, because God re­serued to himselfe a remnant of the Elect. And the holy Ghost foretold of a generall Apostacie from the faith 2. The. 2.3 1. Tim. 4, 1, and Reuel. 13.3.7. the whole earth followed the beast and wondred, and power was giuen him ouer euerie kinred & nation, and all the inhabitants of the earth, saith Iohn, worshipped him. All, saith he, whose names were not written in the booke of life, that is, all, sauing the Elect.

Where then was the Church?

Tertullian in his booke de poeniten: saith that the Church may bee in one or two. Wherefore if in those desperate times of the Church, there were but one or two faithfull seruants of God, it sufficeth that it may be called a Church. Therefore it is not our part to determine at what certaine time the Church began to fall away, but to labour rather, by what meanes it may be freed from this calamitie.

What are the causes of a Church?

The principal cause is God the Father, who hath chosen a church, and at length calleth and gathereth it vnto himselfe, Ephe. 1.4. Iohn. 1.13: The faithfull are not borne of bloud, nor of the will of the flesh, nor of the will of man, but of God. And 6.44. No man commeth to me, except the father draw him Exod. 13.21. Mat, 18.18..

The second, or helping cause, is the sonne of God himselfe, Iohn. 14.6. No man commeth to the father, but by mee, who also hath purchased a Church with his owne blood. Act. 20.28.

The fellow labourers are the preachers of the word, the Pro­phets, and Apostles, and their true successours, who are therfore called builders Ro, 15, 20 1. Pet. 2.7, and maister builders 1, Cor: 3.10, but in respect of the mi­nisterie onely.

The outward instrumentall cause, is the preaching of the word, whereby God gathereth himselfe a Church.

The inward, and verie efficient cause, is the holy Spirit.

The formall cause, is the syncere profession, both of faith, and of true Doctrine likewise.

The Materiall cause whereof, are men chosen out of the whole world, according to the commaundement of Christ, Goe in­to all the vvorld, Preach yee the Gospell to euerie Creature. Marke. 16.15, 16.

Are not the blessed Angels likewise a Materiall part of the true Church?

They are surely, and so are the soules of the blessed, and that the most beautifullest part Psal. 103 20.. Hebr. 1.6.7. & 12.23. The Apostle ac­knowledgeth a companie of innumerable Angels, and an as­semblie, and congregation (or Church) of the spirits or soules. And Christ also as he is man, is head and Lord of euerie crea­ture, and so of the Angels also. Col. 1.17.18..

But we speake of the Church, insomuch as God hath purcha­sed it by his bloud, and doth gather it together by his word, but God redeemed not the blessed Angels, who neuer fell, as neither did he take their nature on him, Hebr. 2.16. Neither doth he call them to the cōmunion of this Church by the ministery of his word but onely established them in their first blessed beginning: Ther­fore we affirme, that the Church is to be reckoned of men onely, according to the promise of the father made to the sonne, Psa. 2.8.

Hath the Church an head?

Seeing the Church is a bodie, not naturall, or mathematicall but mysticall 1, Cor. 10, 17. & 12.12. Col. 1.18 it must needs haue a head, of whom it may be go­uerned, nourished, and cherished, and of whom it may depend: for euerie liuing bodie hath it head, to which it is subiected by the Creator himselfe, and from whom it draweth life. The Church therfore hath her head, not many heads but one onely, for it is not [...]: headlesse: nor [...], a beast of many heads, succee­ding one another by deaths preuention, because it must haue died as often, as it should be depriued of it head by death, and must haue reuiued as often, as it got any new head, which were al­together monstrous: but it hath one onely head, to wit Christ, who is the head of his Church, as the man is of the wo­man Eph. 5, 27 & 1, 23.

1 By perfection, because he is the only true God, and verie man, that in all things he may haue the preheminence. Col. 1.18. & 2.10.

2 By office, Because Christ onely is King, Prophet, and High Priest, who hath rule, dominion, and excellencie ouer the Church, as the head hath ouer the bodie Reue. 1.6.

3 By efficacie, because he onely inspireth vigour, sense, motion, spirituall life, and all goodnesse into his members Ioh, 6, 5, 7 & 15, 1, 2, and he onely being fastened to the bodie, by the bond of the spirit, giueth to the whole Church his reedifying, coniunction, ioyning, or fastening together, and communion, of the members betweene God and themselues 1. Ioh, 1, 3 Ioh, 17.22 Eph, 4, 12, he alone, is neuer absent, but euer pre­sent with his Church by his spirit Mat 28, 20: and he onely giueth life to the bodie Eph, 5, 24, and neuer dieth, Death shall haue power ouer him no more. Rom. 6.9. So that hee needeth no head by de­putation: as one Bride, receiueth not two heads, nor two Bride-groomes.

[Page 513]4 By Decree, because he alone is the shepheard of one sheep­fold Ioh. 10.16, and the chiefe shepheard, as Peter himselfe affirmeth. 1. Pet. 5.4. Neither is the condition of any of the Pastors of the Chri­stian Church, equall to that of the high Priest long agoe vnder the Lawe: for that one high Priest, was a true type of Christ Psal. 101.4 Heb. 7.17 & 7.9.11. but none of the Pastors of the christian Church, is a type of Christ. Besides hee had charge but ouer one small quarter, and but o­uer one Temple, and ouer one people by the ordinance of God, but none can haue charge ouer the whole world, through which the Church is dispersed, for this were to desire to include the world in one Citie, saith Hierome.

Therefore is not the Pope the Ministeriall head of the Catho­licke Church, because it cannot be prooued by any testimony of Scripture: and seeing Christs kingdome is not of this world, he hath no need of a Ʋice-Roy or Ʋicar, and the Ecclesiasticall ministerie, which consisteth in the administration of the Gospell, and Sacraments cannot be performed through the whole world by [...] any one man. But concerning Constantines Donation made to Pope Syluester, that voyce which Syluester heard from heauen, This day is poyson entered into the Church, doth sufficiently testifie what we must thinke of it. Finally, he that calleth himselfe the Vniuersall Bishop, Lib. 4. Epist. 76 is the most true forerunner of Antichrist (as witnesseth Gregorius Magnus) who was himselfe Bishoppe of Rome.

Hath the Church any foundation?

Seeing it is a Spirituall house 1. pet. 2, 5, it hath a foundation which is twofolde. 1 Ministeriall, in respect whereof the Church is said, To bee built vpon the foundation of the Prophets and Apostles, to witt, euen on Christ himselfe: or Metonymically and [...], in some sort, namely, that which belongeth to the publish­ing, open declaring and testimonie of Doctrine: or because the Propheticall and Apostolicall Doctrine onely, whereunto the Prophets and Apostles giue testimonie, or both the Olde and New Testament, as saith Ambrose, is the foundation of the Church. Heereupon Gods Citie is said to haue had not one, but twelue foundations, wherein were written the Names of the Lambes twelue Apostles, Reuel. 21.14. Heereupon Iames, Peter, and Iohn seeme to bee Pillers of the Church. Galat. 2.9. [Page 514] namely, Metaphorically and after a sort, because they sustayned the Church and Religion, but Iesus himselfe being the corner stone, who alone sust [...]ineth the whole building. Ephes. 2.21.23.

A foundation of strength and power: in respect whereof the Church is said to be built on Christ, God and man: which belon­geth to the Author, foundation, and merit of saluation, the foun­taine and efficacie of doctrine, and the Church is founded vpon Christ, when he alone is accounted for Wisedome, Iustice, Sancti­fication, Redemption, Life, and Eternall glorie of the faithfull. For this cause, 1. Cor. 3.11. Other foundation can no man lay, then that which is laid, which is Iesus Christ. And Isay. 28.16. Christ is cal­led the foundation stone: Which is so proper vnto Christ, that it communicateth in no participation with any other.

But in Christs words, Thou art Peter, and vpon this Rocke will I build my Church, the Euanglist who interpreteth them saith not, Thou art Petra (a Rocke) but thou art Petrus (Peter), neither doth he say vpon thee Peter, but vpon this Rocke, distinguishing manifestly Peter who is a part of the building, from the Rocke whereon the building chiefely doth stay, by changing of name & person, and by different termes. Wherefore the Church is built vpon Christ the Rocke, not on Peter the Apostle, who eftsoone and often erred: for the Rocke was Christ. 1. Cor. 10.4, which Peter confessed in the name of all the apostles Mat. 16.16.18 And he gaue the keyes not of fulnesse of power, but of knowledge (which in verse 19. he promised to al vnder the name of Peter, who answered for all) to all the Apostles equaltie, and without difference Mat. 18.18 Iohn 20.21, and in the person of them, vnto all the ministers of the Church.

That speech also Feed my sheepe, being thrice inioyned vno Pe­ter, for his three denials together. Iohn. 21. vers. 17. ordaineth him a Pastor indeed ouer the flocke, but not an vniuersall Pastor: for it was also said vnto others, Teach ye all nations, Math. 28. vers. 19. and it was spoken alike to all, As the Father hath sent me, euen so send I you. Iohn. 20.21.

Finally, neither was Noe, who in the Arke was the head of his sonnes, a type of the Bishop of Rome, but of Christ Gen. 7.13 1. Pet. 3.20: like as Bap­tisme is an Antitype of that deliuerance, which befell vnto the Church in the Deluge.

What are the true and inward properties of the Church?

[Page 515]1 Consent of the Doctrine of the Gospell.

2 The inhabiting of God by the holy Spirit: whereupon, 2. Corinth. 6.16. the Church is called, the Temple of God: and they vvho are led by Gods Spirit, are called the sonnes of God. Rom. 8.14.

3 A right Faith, Hope, and Charitie, True Religion accor­ding to Gods word, Repentance, Confession, and a true calling vpon the true God, all which doe as it were fourme a true Church.

The Apostles Creed is a token thereof, although when the out­ward and vsuall Ministerie of the word is often for a season inter­rupted, the Church is extraordinarily nourished by God as it were in the wildernes, the same God raising vp teachers knowne vnto his small flocke, after such a sort, as himselfe according to his vnsearchable wisedome knoweth requisite and necessarie Reue. 12.6. For as there may be a Church, and yet lie hid: so may there be teach­ers in a Church, albeit not apparent to all.

What are the manifest tokens of a visible Church, whereunto we may safely ioy [...] our selues?

They are two. The first and ch [...]efe note is the pure preaching and professing of Gods word comprehended in the writings of the Prophets & Apostles, because wheresoeuer the word is tru­ly preached, it is not without profit at all Isai. 55.11 Rom. 1.16.

2 A lawfull administring of the Sacraments of Baptisme and the Lords Supper, according to Christs institution, with pure preaching conioyned thereunto, as a part thereof, if there shall be no iust impediment to the contrarie Iosu. 5.5 Iohn. 10.4, 5 27. & 8.47 Act. 2.42 1 Cor, 11.20 23 Mat. 28.19 20 Mark. 16.15 Luk. 16.29 Rom 10.14, which notes doe neuer­thelesse admit a more, and a lesse, and doe presuppose a lawfull calling of Pastors Rom, 10.15 Ephe. 4, 11..

And although holy discipline is also requisite in Gods Church, yet if the Church gouernours faile of their dutie, it must not pre­sently be denied to be a Church, as long as those two fundamen­tall and essentiall notes of a visible Church are remayning. Mat. 18.17 1, Cor. 5, 5 Ney­ther is it material if other sects chalenge to themselues these notes, but we must search diligently whether they doe so, truly or falsly. Also the preaching of the word is a cause of the Church, and therefore by nature is more excellent and more famous then the Church it selfe.

Whether are, 1. Antiquitie, 2. Multitude of followers of some one doctrine. 3. Succession in some one companie of Bishops, chiefly of Rome. 4. Miracles. 5. Continuance. 6. Vnitie and concord. 7. Efficacie of doctrine. 8. Holines of life in the Authors and Fathers of the religion. 9. The gift of prophesy. 10. Temporall felicitie. 11. The title of Church Apostolicall, or that it is one, holy, Catho­licke, Apostolicke Church, these the notes of a true Church?

No, 1 Because the names without the substance are not of force.

2 From names proceed not a true and Apodeicticall, but a false, demonstration of the matter.

3 These Notes are common vnto Turkes and Heretikes also: for they may vsurpe these titles, by which they may confirme that their rowts are and haue beene the true Churches of God, which is absurd.

4 Neither haue all those notes begun with the Church.

5 Neyther are they perpetuall and proper euerie way, nor, Essentiall, which are alwaies naturally in the thing it selfe, be­ing vnchangeable, and the causes of that thing whereof they are notes; but the most part seperable accidents, and these notes themselues ought to bee examined according to the word of God.

Moreouer. 1 The Church which now is ancient, in time past was new. And Ezech. 20.18.19. Ʋ Ʋalke ye not in the ordinances of your fathers, I am the Lord, vvalke in my Sta­tutes. And Tertull. Lib. de praescriptionibus. Euerie first thing truest. And Ignatius, [...]. Christ is to mee the old Church, whom not to obey, is manifest destru­ction; and Cyprian, custome vvithout truth, is the antiquitie of errour.

2 The broad way leadeth to destruction, and many there bee which goe in thereat, Math. 7.13.

3 Hierome saith, They are not the sonnes of the Saints, which pos­sesse their places, but which doe their workes. And, succession auai­leth not, where there is no succession of faith and doctrine: nei­ther is succession to be tied vnto one seate, vnto one place, [Page 517] or vnto one Church: for God can raise vp Pastors diuers waies, and in diuers places, as shal seeme best to himself. Moreouer they succeed the Apostles, who being lawfully thereunto called, doe discharge their dutie in the Church faithfully, although not in a continuall succession from the Apostles. Besides God is wont, when the Church is in a desperate estate, to raise vp ministers after an extraordinarie manner. And Tertul. lib. de praescriptionibus saith, that faith ought not to be tried by the persons, but the persons by faith. And Ambrose, de poenit. lib. 1. cap. 1. They haue not Peters inheri­tance, which haue not the faith of Peter.

4 Miracles are to be iudged, by Doctrine, not Doctrine by mi­racles, also there are some to be throwen into hell, which haue wrought miracles in Christ name, Math. 7.23.

5 Also the diuel hath a Church, euen frō Cain to the worlds end.

6 Neither is vnitie, of it selfe a note of the Church, except it be ioined with faith and true doctrine Eph. 4.3, for as there is one Church of God, so is there one Babylon of the diuels, saith Augustine: the godly also may in some points disagree Act. 11 2.

7 The Apostle, 2. Thess. 2.9. saith that Antichrist shall come by the effectuall working of Sathan, and that God will send an effectuall working of errour, to those that loue not the truth, that they should beleeue lies.

8 Doctrine is the onely witnesse of holinsse: Euen Sathan can transforme himselfe into an Angell of light, and true holinesse, floweth from a true faith. 2. Cor. 11.14. Act. 15.9. Although an An­gell, or a Saint come downe from heauen, and bring not true Do­ctrine, he is to be reiected, Gal. 1.8. And that saying of Christ, by their fruits ye shall know them, Math, 7.20. The fathers will not haue to be vnderstood of manners, but of false opinions, and false interpretations.

9 But the gife of prophecying is not perpetuall in the Church: for that place of Ioel cap. 2.18. Doth describe the state of the Church what it should be in the time of the Apostles, and of the Primitiue Church onely, Act. 2.17.18. And diuels also, and false Prophets may foretell some things to come 1. Sam. 18 19 Deut. 13.2. Num. 33 7 & 24.3 Ioh. 11.51.

10 Temporall felicitie, was rather woont to bee contrarie vnto the Church 2, Tim. 3 12.

11 True Doctrine is the cause that there is one holy Apo­stolicke, [Page 518] and Catholicke Church.

12 Christ shewed no signe of them, but said said expresly. My sheepe heare my voyce, Iohn. 10.27.

Doth the Church cease to be a Church, by reason of some ble­mish or fault in doctrine, and administration of Sacraments?

No, as long as it keepeth the foundation, which is Christ, or sal­uation by Christ, and the truth in the chiefe, especiall, and prin­cipall articles of faith 1. Cor. 3.11 12.13. And the errour, which a few in the Church doe hold, is not the errour of the whole Church 1. Cor. 15 12.

Is euerie one bound to ioyne himselfe to the assembly of that Church which hath those true notes?

He is bound to this or that congregation, as farre foorth as lieth in him, if it be knowne to him, & if he can to adioine himself ther­unto, and to professe himselfe a member thereof indeed, and fi­nally to reuerence the holy communion of it, and to loue and fre­quent the meeting together therof psa. 27.48 & 42.2.5 & 84.1 Esai. 60.8 Heb. 10.25 35:39 1. Cor. 11 21, 22.. For such a meeting together is the Schoole of the holy Ghost, wherein is taught the word of God, which is the phisicke of the soule, a cleare glasse wherein appeareth the face of God, the Epistle of Almightie God to his Creature, wherein he hath declared vnto vs his will. The meanes whereby the way of saluation is knowne, by which saluation is obtained, faith is nourished and kept: neyther is it sufficient to haue the Scripture at home and there to read it; for when Paule Ephes. 4.11. saith, He gaue some to be Apostles, some Pastors, and some teachers, &c he saith not, he left the Scripture, that euerie one might read it priuately, but hee ordained a ministerie whereby some certaine men, might teach others true religion.

But from other companies of men, wherein heresie, or mani­fest idolatrie is publikely receiued and taught and the foundation and principall point of saluation is not maintained, namely Iesus Christ, a good man ought to separate himselfe as hee would flie from Babylon Isa. 48.20 Ier, 51.6, 45 Reu. 18.4 1, Ioh. 5.21 Iohn. 10.5.

1 Because the Apostle, 1. Cor. 5.11. Forbiddeth vs to be con­sorted with fornicatours, or idolatours, or couetous persons, with drunckards, or raylers, or extortioners, so as that we must not so much as eate with them, much lesse be partakers of their euill works.

[Page 519]2 Because there is no fellowship betweene Christ and Beliall, betweene light and darknes. 2. Cor. 6.15.16.17.

3 Because the promises of God, and benefits of Christ doe belong to Gods Church onely, chap. 7.1. and therefore without the Church there is no saluation. But this is to be vnderstood of the Catholicke Church, because, that we may obtaine saluation, it is necessarie that we be ioyned with Christ: but the meaning is not, that those which are out of this or that particuler Church, cannot be saued. For although we liue among Turkes, yet are we the members of Christ, and of the Catholicke Church, if wee haue faith.

4 The same is confirmed by the example of the godly fathers, who sequestred themselues from the congregation euen of the Idolatrous Israelites, & ordained congregations peculiar to them­selues, where they might worship God purelie Gen, 12.7 & 13, 18 & 26, 25. c. 33 20 1, King. 3.2 c. 18, 24 2. King 4, 38 Psa. 16.4. Hereupon saith Nazianzen most sweetly, [...], I seeke Noahs Arke, that I may eschew the wofull destinies.

Can the Church erre from the truth, or fall away there from?

If the Church be vniuersally, and in that sort as we haue before said, considered as the inuisible company of the Elect, triumphant in heauen, and militant on earth, the Church triumphant surely without doubt cannot erre, because she is vtterly freed from sinne and errour: the Church Militant also in the Prophets and Apo­stles through a singuler priuiledge in doctrine erred not: and as long as she cleaueth fast vnto Christ her Sauiour and Teacher by faith, and is gouerned by his Spirit, and as long as she heareth the Bridegroomes voyce, and followeth the written word of God, as a Lampe shining in a darke place, and obeyeth the chiefe rule of the holy spirit. 2. Pet. 1.19. She can neuer erre in points ab­solutely necessarie vnto saluation, or from the truth simply neces­sarie, and that because truth dwelleth no where else in the world, but in her onely. For which cause so considered, Paule calleth the Church, The pillar and ground of truth, namely, in respect of other congregations, who are buried in falshood. 1. Tim. 3.15. [...] So then not simply, but in some certaine manner and condition, the Church erreth not in matters necessarie vnto saluation, but in vnnecessarie things it may erre. Iohn. 16.13. The holy Ghost will teach you all truth, that is, all that is [Page 520] necessarie vnto saluation. And in this sense Christ prayed for his Church, that it might bee sanctified in the truth, not that it might not erre in no point, but that it might not erre in necessary points Iohn. 17, 17. And surely the Church is to be heard, according to that saying of Christ, Mat. 244, Luk. 10.16. He which heareth you, heareth me: but yet so that she heare Christ, before she require that her selfe be heard of others.

But if the Church be not considered vniuersally, or totally, but particulerly, or according to the members thereof, surely it may & doth come to passe, that some particuler visible Churches, yea many in number, by not vnderstanding a right, or by not firmely beleeuing those things which are prescribed by God, may erre from the truth, eyther in part, while they fall into most grie­uous errours, or else vtterly may depart for euer. And this I grant doth happen so much the rather, if the bodies of particu­ler Churches be respected seuerally, by reason of the weakenesse of mans disposition, men consisting of flesh and bloud, of whom it is said, Rom. 3.4. Euerie man is a lier; sinne also being still in­herent in the Godly during this life, and God likewise often gi­uing an efficacie to the Spirit of errour, men so deseruing: yet so as the Elect may not alwaies persist in errour, but being better in­structed, may returne into the way againe. Mat. 24.24. Isay 42.19. The Lord saith, Who is blinde but my seruant, and deafe, but my messen­ger, whom I sent. Dan. 9.12. Speaking of the Church of the people of God, saith: All Israell haue transgressed thy law. 1. Cor. 13.9. We know in part, and we prophesie in part. The Prophet Dauid Psal. 25.7. saith, Remember not O Lord mine ignorance. The Church of the Iewes erred, and the Apostles themselues about the cal­ling of the Gentiles. Therefore was Peter warned, that he should goe vnto Cornelius, and doubt nothing Act. 10.20. & 11.2, 19., Peter himselfe erred concerning the obseruation of the ceremoniall law, while he still beleeued some meats to be vncleane Act. 10.14 15., he erred also in playing the hypocrite with some other Iewes Gal, 11 13.: And againe, the Iewish Church erred in being zealous for Moses lawe Act. 21.20. So did the Church of the Galathians, which receiued Circumcision. And the Corinthians, in the abuse of the Lords Supper, and because there were schismes among them: Gal. 1, 16 And the Church at Constantinople erred: 1. Cor. 11.18 therefore why might not the Church of Rome erre also? [Page 521] For Paule saith, that Antichrist shall shall sit in the Temple of God, and shall accomplish the mysterie of iniquitie, 2. Thes. 2.4. In Lib. ad Solitariam vitā agentes And Liberius the Romane Bishop subscribed vnto Arrianisme, as Athanasius witnesseth. For that which Christ spake vnto Pe­ter, Luk, 22.32. I haue praied for thee that thy faith should not faile .1. It belongeth onely vnto Peter, who was to be assailed with a most perilous tentation in regard of the rest, and not vnto his successours. And he meaneth a iustifying faith, of the heart, not of the mouth, not an historicall faith, which holdeth onely a true opinion of Doctrine. For if Christ requested this for al the Romane Bishops, namely that they might not erre, then hath he not obtained that which he asked, for it is manifest that ma­ny Romane Bishops haue erred. 2. Also that saying nothing ap­pertaineth to the church of Rome: but that happely we say that heerein it agreeth with Peter, in that it hath denied Christ, vn­lesse it imitate Peters teares and repentance. Neither is it a fitt reasoning from the faith of Peter, which was a personall gift, to the faith of the church of Rome. Neither did Christ himselfe pray for the Apostles onely, but for all them, who through their wordes shall belieue on Christ, Iohn. 17, 20. Although the Papists affirme, The law shall not perish from the Priest, nor councell from the wise, nor the word from the Prophet. Ier. 18.18. yet Ieremiah. 7.4. heard the voice of the lord saying. Trust not in lying wordes, saying, the Temple of the lord, the Temple of the lord for this is the Nation which hath not heard the voice of their Lord: nor receiued his discipline. Zeph. 3.2.

May the Godly by reason of some mens vices, and euill man­ners, seuer themselues from the outward congregati­on of those that professe the doctrine of Christ?

No, vnlesse they be cast out of the greater part by force: for the Prophets haue euer had amongst their auditours some euill ones, yet haue they not departed from them. And Christ suffered Iudas to the very vttermost in his owne company. Math. 13.29. The goodman of the house doth not suffer the darnell or cock­ell to be pulled vp, least it hurt the wheat; and it is certaine that there will neuer be in this world, so syncere and perfect a church, but there may be found chaff and tares mingled with the wheat. Verse. 24.47.

What are the conditions of the church?

1 The crosse, is a certaine marke or token, by which the Lord will haue all those that are his, to be marked, that they may be con­formeable to the Image of his sonne Rom, 8, 28 2 Tim. 3, 12; yet is it not a perpetuall marke of the church, but is rather to be termed a condition thereof, then a note or marke.

2 That as long as it soiourneth in this world, it hath some e­uill mingled among manie good and sincere men: which thing Christ teacheth in the parables of the tares and the drag-net Math. 13 24.47..

3 That although it be clensed by the blood of Christ, so that it is without spott or wrincle Ephes, 5 27, both by the imputation of Christs merit, as also for the endeauour, whereby it aspireth vnto that state: yet is it still subiect to many vices and infirmities of the flesh remaining, whereunto all the faithfull are apt and prone, so that they haue need perpetually of this praier: Forgiue vs our tres­passes.

What Epithites are attributed to the church on earth?

1 It is called by a metaphor and similitude the Mother of the faithfull, Gal. 4.26. bicause the church bringeth forth sonnes vnto God, vnites them to Christ, and nourisheth them by the preaching of the word, and by examples of true good workes 1. Cor. 4.15, whereupon is that saying, that No man can haue God for his father, who hath not the church for his mother.

2 The house of Christ, or of the liuing God, Psal, 23.6 1, Tim. 3.15 and a fami­lie, Math. 24.45. because God dwelleth in the middest of them, whome he hath receiued for sonnes through the grace of adoption: of which house of liuely stones, are both Pastours, & flocks also: 1. Pet. [...]2, 5 and he hath not onely vessels of Gold, but euen of wood and stone also, some for honour and some for dis­honour. 2. Tim, 2.20. Whereof the most excellent, most gracious, most prouident, most Mightie and most wise God is maister. The first begotten sonne of God, and Lord of his fa­thers house, is Christ, Iohn, 8, 3 to whome is giuen all power. And they of the houshold are all the Elect, and also the children [Page 524] and sonnes of GOD, who ought worthily and holilie to be busied in this house. the Gouernours or stewards, are the mi­nisters or preachers of the Gospell. Math. 24.45, the commons or food of that familie, is the very word of God: out of this house, the bond­slaues of sinne and vnthriftinesse, are at length to be cast forth Iohn. 8, 35.

3 The city of God, psal. 46 1. Isa. 1, 21 Ephes. 2.19 the faithfull city, that is the i holie citie com­ming downe from heauen Reue. 21.2 10. which is the society of the faithfull, who depend on the excellent gouernance of God, as of the onely lawgiuer, and are gouerned by his word and lawes, and do enioy the very priuiledges and benefits of Christ. ps, 85, [...]1 The wall & defender whereof is God, the tower, and Bulwark is the cal­ling vpon the Lord. prou, 18 10. the Armes, is goodnes, faith, iustice, and peace: in the gate and foundation is Iesus: And they are the citi­zens, which are called Gods houshold seruants Ephes, 2, 19,.

4 The inheritance, [...] or lot of the Lord, not in respect of the Pastours onely, but of the sheepe also Psal. 2, 8, 1 Pet, 53, because it is giuen vnto Christ as his owne substance, that is, a most acceptable and most precious treasure.

5 The misticall body of Christ, the head and soule where­of is Christ, Rom. 12 5 because it is quickened, cherished, and conser­ued by the spirit of Christ, and is perfected by his fullnes, and is coupled with Christ the head by the same spirit, as by a most close and strong chaine, and the members thereof doe by ver­tue of the same spirit grow together. It is also called the ful­nes of Christ ephes, 27, because although Christ worketh all in all (much lesse doth he neede the supplie of anie one) yet such is his loue toward the church, that hee estemeth himselfe as it were lame and maimed in his members, vnlesse he haue a church adioyned vnto himselfe like vnto his body & mem­bers. Hence it commeth that sometime Christ is briefly taken for the whole church ioyned to her head 1. Cor. 12, 12, 13 Gal, 3, 16: so that the whole church is nothing else, but the body of Christ on­ly, because it is described an whole mysticall body from the head. Hence is it much more expresslie said, In Christ Rom. 6, 2. & 8.1 Ephes, 3.6,, then with Christ. And hereupon Paul saith that he li­ueth [Page 524] in Christ, and Christ in him, Gal. 2.20. Hereupon was that speech of Christ, Saul, Saul, why persecutest thou me Acts, 9.4. & that which is written, Col. 1, 4, Lastly from hence proceedeth all comfort.

6 The hill of the Lord, or the hill of Holinesse psa. 2.6. & 3.5. &, 15.1. & 24.3, 1, because it al­waies maketh toward those things which are aboue, and despi­seth those that are beneath, 2, because there is no comming there­unto but by ascending out of the dregs of this life in the cheere­fullnesse of the spirit, 3, And for that the Doctrine thereof nether can nor ought to be hidd Math. 5.14,

7 It is called the Piller and Foundation of trueth, 1, Tim, 3, 15, Not that trueth doth simply depend thereon: for it dependeth on the word, but because being vnderpropped by Christ and borne vp by truth it selfe, it giueth a testimonie vnto the truth, and doth susteine, spread. and defend truth by it office and seruice, and la­boureth diligently that truth might haue a beeing among men: or els Chrysostome on this place, altereth the proposition well; and saith, [...] Truth is the Piller and foundation of the church.

8 The church is called a vineyard Psal, 80.9 Esa. 5.2 Math, 21.23 Iohn. 15.1, because the lord hath plan­ted it, and doth carefully trimme and deck it with his word, & with the giftes of his spirit, doth account it precious, doth bestow ex­ceeding great care and daily thought thereon, and doth conserue it wonderfully by his succour and comfort: And because they that are receiued thereinto, ought to bring forth the fruite of faith and charity most acceptable to God, wherewith his heart may be cheared.

9 The tabernacle of God psal. 15.1, bicause it hath the Lord dwelling therein, and it hath not a safe or firme abiding in this life, but is now & then compelled to change her abiding, vntill it be receiued into her true contrey. So likewise is it called the temple of God 1. Cor. 3 19., be­cause his holy spirit dwelleth in the hearts of the faithfull, The Priests wherein, are all christians. 1. Pet. 2.5. The propitiatorie Sacrifice for sinne, is the onely sacrifice of Christ once offered for sinnes; the sacrifice of thanksgiuing, is, 1, the preaching of the Gospell, whereby the preachers doe as it were with a sword kill the beastly affections of men Rom, 15 16. Phil. 7.17, 2, the offering vp of a mans owne selfe, or the mortification of the flesh Rom, 12, 2, calling vpon God as its [Page 526] Incense, Psal. 141.2 faith and good workes, the giuing of thankes, Psal. 50 14. Ose. 14.3. or the calues of our lippes, and mercie the sacrifice of praier Ose. 6.6 2. Cor 9.12 Phil. 4.18.

10 The louer, sister, and spouse of Christ, Cantic. 4 5.7.8 Ephes. 5.23 and the Queene, and daughter of the King Ps. 45.10, because it is ioyned vnto Christ by a spiri­tuall and firme wedlock and league, and by a most sure bond of the spirit, and by most chaste loue, and is exalted to the partici­pation of his loue, honour and of all his goodnes; being beauti­full, and without spott throughout, because here it is spotlesse through grace, in the world to come it shall be spotlesse through glorie: heere vnperfectly, there most perfectly. Therefore is it al­so called a pure or chast virgine 2. Cor. 2.11. 1 Iohn 3.29, of which mariage the bridemen, are the ministers of the word, the friendes of the bridegroome are they Iohu. 3.29, that according to the world allure the bride, betroath her, and bring her dressed and adorned vnto the bridegroome 2. Cor, 2.11. Exod, 19, 6. Reu, 1.6 1 Pet. 2, 5, 9

11 The Elect stocke: the royall Priesthood, the holie People, the People whome God challengeth as peculier to himselfe.

12 The communion of saints, by reason of the spirituall participa­tion of Christ and all his benefites, 1. Ioh, 1, 8 1, Cor, 1, 9, Ephes, 4, 4, Rom. 12, 5 13, Col, 3 and of the mutuall commu­nion of the giftes of the same Christ among the faithfull, being one heart and one soule Acts. 4, 32.

13 A flock of sheep, and the sheepfold of Christ, because it hea­reth and followeth his voice.

14 The world, taken in the better parte, Luk 12, 32 Iohn, 10, 16 because it is the most noblest parte of the world, and that the whole state thereof might be opposed to one people. Iohn. 3, 16 1 Iohn 2, 2, 2 Cor, 5 19

15 A floare, Luk. 3, 17 because as in a floare the sheafes are gathered with the straw and chaffe togither, and after the threshing, the wheat is discerned from the chaffe in the vanne: So there are as well godly men, as hypocrites assembled in the outward society of the church; but straight way they are seuered by the outward preaching of the Gospell as with a vanne.

16 The new Ierusalem, Gal. 4, 26 Reu, 3, 12 and Sion, psalm, 2, 6 the kingdome of heauen, or of Christ, or of God, 1. Mat, 5, 19 20. because it is gouerned by God after an hea­uenly manner, 2, because the Citizens thereof, conteminng worldly thinges, aspire vnto heauenly.

Last of all it is also compared to a Candlestick, Reu. 1.20 to a douehouse Esa. 60.8. to a Doue Cant, 2, 2 14. & 6.8, namely because these verses of the doue doe fittly belong thereunto.

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No gall she hath, yet groneth much, nor hurts she with her bill,
Her tallents harmeles, and her crop, with cleane corne doth she fill.

To a small ship or boate. Luke, 8, 22 because while it is on earth, it is like to a boate, which one while is caried on the sea with a calme & pros­perous gale, by and by the windes rising, & the waues swelling it is in danger: whose Pilot is Christ, whose watermē or mariners are the ministers. To a field, Math. 13.24. and to a Plowed Land, 1 Cor. 3.9 to a drag net conteining fishes good and bad: math. 13 47. to one singuler man, Ephes 4.13 to de­clare the vnitie thereof. Lastly to a glasse, in beholding where­of the very Angells doe good, acknowledging the manifold wise­dome of God in the agreement; and repugnant concord of so manifold a multitude Ephes, 3, 10.

Why is it called an holie church?

1 Because it is redeemed, cleansed, iustified, and sanctified by the blood of Christ 1. Iohn, 1, 7 Ephes. 5.25 26. Heb, 91.

2 Because receiuing that benefite by faith through the holy Ghost it studieth holines and righteousnes: by the which study the imperfect holines thereof is daily encreased, but shall be per­fected afterward in an other life. Rom, 8.1 Ephes. 5, 26 27 Phil, 3.12 All which are attributed to the church for the Elects sake onely Rom 1,7 & 8, 1. 1 Cor. 1.2 & 6.11..

What is the finall cause of the church?

The true worship of God, for it is elected, chosen and ordai­ned for the true seruice of God, and to glorifie god, both in this life, and in the life eternall also. 1. Pet. 2, 9 But the end whereto the church endeauoureth, is God, in whose presence there is fullnes of ioyes, namely that heauenly inheritance, which can neither perish, nor be defiled, nor corrupted Psal, 16.20 1, Pet, 1, 4.

2 The verie perfection and absolute finishing of the church, in that last day when all the elect shall be gathered togither from the foure windes, and then at last we shall all grow vp in the vni­ty of faith, and acknowledgment of the sonne of God, vnto a perfect man, and vnto the measure of the age of the fullnes of Christ Ephes, 4.13.

Ʋ Ʋhat is the Effect or office of the church?

To heare the voice of her shepeheard, to flie from the voice of a stranger, to belieue gods word, and to obaie it, to vse the sacra­ments lawfully, to acknowledge, to receiue, and to imbrace, on­ly Christ for the shephearde, for the teacher, for the head, for the spouse, and for the sauiour: & lastly to exercise the keies receaued from Christ, that is to keep diligētly the ministery of gods word. Iohn. 10.5 1 Cor, 11, 23 mat, 16.19 & 18.18, Iohn. 20.23 Heb. 13, 17

What is the fruite and vse of the article of the church?

1 That we should desire nothing more, then to abide in it, with­out which there is no saluation.

2 That we being assuredly perswaded we be the citizens thereof, should nothing doubt of our saluatiō grounded in christ, frō whōe we cā no more be plukt thē his mēbers may be torne & rēt a sūder.

3 That we may perceiue that those promises perteine vnto vs, sal­uation shalbe in Sion: God will for euer abide in the midst of Ierusalē, that is in the church, whereof mount Sion & Ierusalem were tipes in times past, least at any time it should be remoued Ioel. 2.32 Addi. 5.17 Psal, 46.6.

Ʋ Ʋhat be the contraries to this doctrine?

1 The enemies of the church which now & then from Satās cāpe breaks out, who like tyrāts by manifest strengh, like Sophisters by corruptiō of doctrine, like hipocrites by superstition, like Epicures by leudnes of life do assault, and fight against the church.

2 The error of the prelates, which exclude frō the church thē that are newly instructed, & infāts that are not yet entred in the sacra­mēts. 2. which transforme the church into a ciuil kingdome, that requireth a secular arme, and into the greatest monarchy of the world, wherin the Pope is chiefe ruler & gouernour ouer all per­sons: as well laymen, as clergymen, ouer Emperors & Kings, who hath authority in heauē & in earth, & who is the vniuersal B. of the whole world, 3. which teach that the church hath many heads that Christ indeed is the head of the church triūphāt, but the Pope of the church militant. & which say that it is necessary to saluation to beleiue that the Bishop of Rome is ouer all churches, or as it is in the article of Boniface the. 8. The greatest lord ouer all. 4. which ty the catholick church not to the word onely, but to a certaine place, namely to the city of Rome, to the Pope, & to the Bishops, & which make personal succession to be an absolute & sure marke of the church: by the church, they vnderstād the pastors only, and they cal it heresie to referre the name of the church to the number of the faithfull, contrary to the saing of Christ. super hanc petram. i. vpon my selfe will I build my church, & contrary to the article of our creede, which commaunds vs to beleeue the catholike church. 5, which make the word of God subiect to the church, and not the church subiect to the word of God. 6, which make the doctrine and precepts of men the foundation, vpon the which the church is built. 7. which place the vnity [Page 529] of the church not in faith, not in spirit, but in the vse and simili­tude of such ceremonies, and which teach, that multitude, visibi­lity, perpetuity, antiquity and such like, for the marke of the true church.

3 The Romane clergie, or that rabblement of Monks and Priests, which depraue the naturall sence and meaning of the scripture, and doe in very deede deny the office of Christ, while they doe attribute to the worke of their owne or other, that the most proper and peculier vnto Christ: and their sectes, whereof some are named after one teacher, some after another, whose rule they haue made choise of, to follow and to liue thereafter:

4 The assembly of all infidels, which doe persecute and reiect the doctrine of the prophets and Apostles, and Christ himselfe.

5 The error of those men, that are of opinion, that euery one shalbe saued in his owne religion, when, without that one alone catholicke church their is no saluation.

6 Of the Academicks which haue brought into the church [...], incomprehensibility.

7 Of the Platonicks which make the church to be altogether inuisible: and on the contrary, of them that thinke the church is, and hath alwaies bin visible on earth.

8 Of donatists, Anabaptists, and schismaticks, which because of the wicked, make a departure from the true church, in which the true gospell is preached, and the sacraments rightly administred: which asmuch as in them lyeth deuide the vnity of Christs body breake the band of peace, that is Charity, wherewith Christ knits the church to himselfe: these proudly contemne the church, and indanger there owne saluation, for he cannot haue any com­munion with Christ, which will not haue communion with the church.

[...]. schisme: not such whereat a wicked vnity is deuided like as the vnitie of the Iewes who hearing of Christ raised adissention among themselues: whereby their vnity brake and was de­uided, Iohn. [...] 16 & 10.9 neither such: by which good Men seperate themselues from wicked men: but factions, whereby the society of the faithfull is deuided into contrary partes and studies, as when the Corinthians were deuided into partes 1 Cor. 10 11.12. &. 3 3 either when they did disagre one from the other, not onely in opinion, and will, but in [Page 529] the verie communitie of holy things, and in rites and customes, so that one anothers community and fellowship, they auoided as damnable: an heresie declares properly some certaine faction and sect about doctrine Act. 5.37.: and so heretickes are called, which in such sort depart from the true and sound doctrine, that contemning the judgement of God, and the iudgement of the Church, continue in their opinions, and violate the concord and agreement of the Church.

10 The contempt of Ecclesiasticall assemblies, namely, of them which seeme vnto themselues to knowe all things, or which keepe themselues busied at home, or which misliking the meanenesse of the preachers person, or finding some other occasion of absence, neglect Sermons, or which for feare of the crosse, or for the fauour of great men, or of their friends, contemne and set light by them. Also the abuse of those men, which either through some foolish deuotion, or accustomed ostentation, or to beguile the tediousnes of time, frequent holy assemblyes either seldome, or at them trifle the time away, or let their minde raunge abroad, or else after they haue heard a word or two, depart out: or in a word, they heare indeed Sermos, but yet liue wickedly.

The two and fortieth common Place. Of the Ministerie.

Ʋ Ʋhence comes this word Ministerie?

OF the Lattin word Ministre, to minister, or ferue. The greeke name for Ministery, is [...]. de­riued of [...] signifying dust, whēce is this word [...] to serue, & [...] to minister, & [...] a Minister, [...]. or seruant, who labours til he be as of a dusty sweat. Math. 20 26.27 hence is it, that in the new Testament this word is takē for any person labouring Rom. 16 11. painfully & earnest­ly in any seruice, Rom. 13.4 for the, com­mon-wealth, family, or Church Mat. 22, 15. And [...], is all one with this word Ministerie, signifiing both the office of Act. 6.4 2 Cor. 6, 3 Ephe. 4.12 [...]eaching, and al­so the performance of any Ecclesiasticall function, There are di­uersities of Ministeries, but the same Lord. 1. Cor. 16.

Not vnlike to this is the word [...], Liturgia comming of [...], to doe, minister, or doe ones duety: so it is vsed Acts. 13, 2. [...] whilest they ministred, that is, as Chrisostome expounds it, preached, not sacrificed, except, as the words Liturgia and sacri­fice are vsed for the publick functions of the Church. As Phil. 2 17. Though I be offered vp vpon the sacrifice, and seruice of your faith. And for this cause the Fathers called the Lords Supper, a Liturgy and Sacrifice (whence came that execrable errour of such as will haue the sonne of God daily in the Church to bee offered and sa­crificed,) Hence also was it that publick officers, both Rom. 15.16. ministers [Page 531] and Magistrates were called [...] Ministers and [...] Deacōs. Rom. 13.4. [...] Yea, Heb. 1.7. Angells are called Ministers, and ministring spirits.

Hence also was the publick seruice of the Church called a Leiturgie, as Luk. 1.23. Yea, and the verie execution of that ser­uice was so called, as if a man should haue giuen that name to the Leuiticall sacrifices. Heb. 10.11. euery high Priest standeth daily to Minister; So that this action of his, were it of preaching, [...] or per­forming holy mysteries, might be called a Liturgie. Furthermore, this name of Liturgie, Oblation, and sacrifice began to bee giuen Metaphorically to Almes Rom. 15.27 [...]. The Gentiles ought to Minister car­nall things to the Saints at Ierusalem. By the like reason all Chri­stians may be called [...], Ministers, as Paul called Epaphroditus Phil. 2.25. To conclude, in the Ecclesiasticall storie, certain formes of seruice at the Church were called Liturgies, as the Liturgy of Basill, Chrysostom &c.

Againe, each professor of Christ hath the name of Deacon or minister giuen vnto him. Ioh. 12.26. [...]. If any man wil be my Mini­ster let him follow me. But more specially this word Diaconia, doth signifie prouision for the poore, and that collection it selfe is so called 2. Cor. 9. Diaconissa: and properly, 1 Ro. 12.7. men Deacons were such as were ouer­seers for the poore: and women Deacons in the Ecclesiasticall Historie, who looked to the poore being sick, or who were as the publick hostes to entertaine Christian strangers Rom. 16.1. 1 Tim. 5.9 10..

But Christ he is called the minister of Circumcision. Rom. 15.8. Not of circumcision it selfe, or of the Lawe, which he by his comming did abrogate, or rather fulfill, but of the Circumcised Iewes, amongst whome, he onely liued, so long as he vpon earth liued mat. 15 24.. Hee is called the Apostle of our profession, that is of the Gospell Heb. 3. [...], as he who immediatly ( [...]) was himselfe sent frō the Father. Now, in this place wee take the word Ministerie as it generally signifieth, for an Ecclesiasticall function.

Ʋ Ʋhy doe you call this Function a Ministery?

Because it is not a chiefdome, Dominion, Magistracie or imperious office: but rather [...] care, and Diaconia ser­uice [Page 532] yea a painfull seruice, and ministerie. Neyther are the Ministers of the Church (as Ministers) such rulers or Lords as may chalenge to themselues dominion ouer eyther the Cleargy, or mans conscience, or the members of the Church, or vnto ought to haue power to make lawes, and translate kingdomes, but they are the seruants and ministers of that one Prince and Lord of Lords Christ Iesus. For after this sorte to domineere, Christ expressly forbiddeth his Disciples both by word, and ex­ample; Rom, 1.1. Phil. 1.1 Iac. 1.1. 2. Pet. 1.1 Iude. 1. by word. Luke. 22.25.26. The kings of the Gentiles rule ouer them, it shall not be so with you: and by example, verse. 27 and Iohn: 13.4. and. 13. yea and Peter himselfe exhorteth all Pas­tors to be not as Lords, &c. but as ensamples to the flock of Christ. This made Bernard writing to Eugenius the Pope, to say, Dominion was plainely forbidden the Apostles, be not thou ther­fore bold to Challenge to thy selfe either ruling Apostleship, or being Apostolicke, rule: Thou art quite forbidden both. If thou wilt needs haue both together, in the end thou shalt loose both.

What is Ministerie?

It is an Ecclesiasticall function vpon earth, assigned, to preach the worde, to administer the Sacraments: & to pra­ctise Christian Discipline, and things which are called Eccle­siasticall.

What is a Minister of the Church?

He is a person lawfully called to teach Gods word, ad­minister the Sacraments, Church gouernment, and things ec­clesiasticall, according as they are prescribed in the word of God.

How many sorts of Church Ministers are there in the scriptures?

Two, some of the olde Testament, others of the new: and a­gaine the Ministers of the Church of the Old Testament were some perpetuall, and as it were ordinary, as Patriarchs, Leuites, Priests, Scribes: others, Temporarie, and (as I may say) extraordi­nary as the Prophets were. As for the Pharisees, and Saduces, they were rather names of Sectes, then publicke functions as ap­peareth: Act. 23.9.

What were the Patriarckes?

The heades of Families, or heads of Fathers in their kin­reds Exo. 6.13 2. Chro. 8.10. Act 7.9.: or they were men of the Olde Testament, before and after the Deluge till Moses, vnto whom God reuealed him­selfe, by Angels, Visions in the night, apparition by day, and by dreames Gen. 8, 16 6.13.14, 12.7.20.13.28 12.46, 2, Num, 12.6. And that by a voyce perceptible to man, and framed to the speach vsuall amongst men. And by these onely in liuely tradition, hee taught their families religion, they being in the families as Prophets and Priests. Thus Adam, whilest hee exp [...]unded to his wife and children the promise of that seed of the woman, taught them a twofold ser­uice of God, and offered Sacrifices vnto God Gen. 4.4. And Henoch the seauenth from Adam, is thus said to haue prophecied Gen. 5.22 Gen 14 [...]. And so Noah is called a Preacher of Repentance 1 Pet. 3.19 4.6. 2. Pet. 2.5, Righteousnes, the Gospell, and of Christ, because all those hundred and twentie yeeres before the floud be ceased not by words and works, to ad­monish that wicked world, how great a measure of Gods wrath did hang ouer their head. After this the chiefe in each family are said to haue been teachers, and Priests. So in the land of Canaan at Salem (which was after called Ierusalem) Melchisedeck (who as some thinke was Sem) a Priest of the most high God, and who was also King of Salem Gen. 14.18 Heb. 7.1: so Abraham performed the office of a Doctor, and a Priest Gen. 13.18 17.23.20.17 22.10, 13, and by faith is said to haue offered sacri­fice Heb. 11.7, Gen. [...]3, 20 35.7 49.2. After Abraham, Isaacke, after Isaacke, Iacob, who him­selfe as a prophet instructed his people, & at diuers places erected diuers Altars, and offered sacrifices i.

At the length when it was now time, not to teach onely pri­uate families, but many people in the true knowledge of God, Moses being stirred vp by God Exod. 3.2, did establish a seruice and Church among the people: and to this purpose he ordai­ned Priests and Leuites, to whom from God he prescribed certain Lawes, according to which God would haue the people of Israel gouerned, not onely by liuely voyce, as before, but by writing, and at Gods commaundement he deliuered the word of God. For be­fore Moses, we read not of any Scripture, giuen by inspiration from God.

What were priests?

They were men immediatly called out of Aarons posteritie (for they onely were Priests, and were called the sonnes of Aa­ron) and annointed with oyle, and consecrated in the sight of the people Exod. 41 29. Leuit. 8, 2, that they might teach others the doctrine mediatly receiued from GOD, offer sacrifices, blesse the people, and might make intercession for themselues and the people Leuit. 9, 7 16.6. Num. 17.6.24 2. Chron. 1.4 Mat. 2.4: and these were superiours who ministred to the people in the Ta­bernacle: among whom some were called High Priests 1. Chron. 1., these were the heads of their families. For the which cause they were called Princes of the sanctuarie, and deuided into twentie foure ordes or classes Hebr. 5.6., all which were figures of Christ, but yet was there euer some one aboue the rest, he was the eldest of Aarons sonnes and posteritie, who was called the high Priest, and was especially in his function a figure of Christ, the head of his Church Heb. 6 & 5, he alone might goe into the Sanctuarie Hebr. 9.11. Leuit. 16.2., and he alone might appeare before God, hauing a couering on his head, in which was granen, the holines of God, that God might be plea­sed with them, Exod. 28.6. Although it appeareth, and that by ancient institution. 1. Chron. 24.2.3. that there were two priests who in course did exercise the Priesthood: yet so as one was chiefe, and the other next vnto him, as it is plaine out of 1. Kings. 25.18. and Luke. 3.2. note we heere, that it was not vnadui­sedly done, that the holy Ghost doth neuer in the New Testament giue the name of Priest, or Priesthood peculiarly to the Mini­sters of the Gospell; for Christ being made a Priest for euer ac­cording to the order of Melchisedech by the oath of God, Hebr. 7.21. hath no companions of his Priesthood: neither left he to his a Priesthood, but a Ministerie: and that because there remained for vs no such propitiatorie sacrifices, to be performed, as that was which was procured by the Priests in the law: yet by a cer­taine similitude, as they who preach the Gospell, do kill with the spirituall sword, and consecrate men to God, they may be cal­led Priests: as also sometimes all the godlly are so called, to whom it is said, If ye will keepe all my commaundements you shall be vnto mee a kingdome of priests, Exod. 19.6.

What are Leuites?

Num. 8, 7,They were inferiour Priests, comming from, and called so of [Page 535] Leui Iacobs sonne by Leah: of whom some serued vnder the Priests in the Tabernacle, and after in the Temple: and they be­ing purified by a holy water and sacrifice before the Church Num. 18 6.3.6, did carie the Tabernacle, which was portable, and other things of vse, and did minister to the high Priests as they sacrificed, ser­uing them in the whole administation of sacrifices, but they had not authoritie to sacrifice Num. 18 6.3.6, and they themselues did pay tythes of their tythes to the Priests Num. 16.26., for this cause the Deacons of the New Testament, properly so called, are (by the ancient) com­pared with them. But of these afterward Dauid appointed ho­ly Singers, Treasurers for holy things, Ouerseers, and Porters, and these from twentie yeares til 50 killed the sacrifices 1. Chro. 23 35., but o­thers being dispersed through diuers countries partly did seruice in the Synagogues, and partly did sit in iudgement with the el­ders in the gate EZec. 44.15.

What were Scribes?

Of them there were three sorts: one which stoode before Kings as 2. Kings. 12.10. another who did write priuate con­tracts and instruments such as we call Notaries or Scriueners: such were Cinney 1 Chro. 2.55. Ierem. 32.1 [...] Psal. 45.2., and in a word, they were called Scribes being more skilfull then others in Gods law, and they especially were of the Tribe of Leui Ioh. 1.18 Esd. 7.6, who both in the Synagogues, and in the Temple did teach the law: for the which cause they were called Lawyers and Teachers of the law Mat. 17.29.23.2 Mark. 12.18, so also they were called Scribes, because they did write and interpret the law, as it were kee­pers and teachers of the holy Tables Iere. 8.8.

What were Prophets?

They were persons immediately, and extraordinarily cal­led by God, who should speake, Mat. 13.52. Hebr. 1.1. by an extraordinarie instinct of Gods alone Spirit, those things which they did vnderstand; that is, such as were extraordinarily raysed vp for the gouern­ment of the Church, to aske God vpon present occasion con­cerning her present calamities 1. Sam. 2, 27., as also in want of Priestes to deliuer to others doctrine immediately receiued from God, to interprete the Lawe, to restore Gods worshippe, and [Page 536] as often as the people fell awaie, to reprooue with great zeale and sharpenes of speach, the Priests and Kings, sinning or neg­ligent in their office 2. Sam. 12.7. Exod. 22.21, and so should instruct them, and stirre them vp to good workes, foretell certainly things to come, as the mutation of Empyres, punishment of sinnes, speciall euents, and deliuerance to the glorie of God, and good of the people; and which was most principall to comfort the people, with the hope of the Messias to come, and therefore being mooued by diuine inspiration, they prophecied in seuerall prouinces assigned them, of his Conception, Natiuitie, Passion, Death, Resurrection, comming to iudgement, and euerlasting kingdome a. These were called Prophets, of the Greeke word [...] to foretell, to which answereth that Greeke word [...], Isay. 1.6 er. 14. &c. Ez [...]ch. 1.2.3 1 Pet. 1.1 2. Pet. 1.21 Esai, 7.14 9 5.6 Mich. 5.2. Esai. 53. Luke. 24.27 Mantenesthai, yet so as this belonges to profane prophets, that to holy pro­phets.

Yet this is also true that they also are called prophets, but distin­guished from these, who were ordinarie teachers, and brought vp in the doctrine of the Law by men Ier. 26.11.29.1.; whence it is, that Paule sometime vseth the word Prophecie for the interpreta­tion of prophecies, euen without the Spirit of fore telling things to come Ier. 26.11.29.1. But by way of excellencie Christ, the heade of all Prophets, is called that Prophet. Deut. 18.15. Iohn. 1.45 Acts. 3.12. 1. Cor. 14.29

Hovv vvere true Prophets made to prophecie?

Eyther by Visions and figures, or Images offered to their minde or eyes. Num. 12.6. Whereupon they were called Seers 1. Sam. 9.9. Thus Ieremie sawe an Almonde tree, and a seething pot Ier. 1.11.13., Ezechiell foure beastes, and so many wheeles Eze, 1., Daniell the handwriting on the wall, Dan. 5.24 25., Zacharie a man riding vpon a red horse, betwixt the Myr [...]le trees, and foure hornes Zach. 1.8.20.: or by Dreames sent from GOD: or by inward inspiration of Gods Spirit 2. Pet. 1.21.: or by expresse word, by the apparition of an An­gell, representing GOD Gen. 18.13, or by God himselfe, speaking face to face with them, that is, familiarlie, as hee did with Moses Num. 12. & 16.20.20..

How did prophets differ from priests?

1 Priests were euer of the tribe of Leui: but prophets also of other trybes Esa. 1.1 20.2. Dan. 1.3. Amos, 7.14., 2. The Priests duety was not onely to pray and teach, but also to performe holy rites, which prophets did not; for in that Elias sacrificed, and that out of that place chosen by God, 1. King, 18 38. it was extraordinary, because he was moued by a pri­uate inspiration from God, contrary to the generall law, as Au­gustine saith in his 56 question vpon Leuiticus. The lawgiuer when he commaundeth any thing contrary to his lawes, his commaundement is to be reputed as a Law. 3. Priests were cho­sen only by succession, and had an ordinary ministery, but pro­phets were sent by god at his pleasure, after an extraordinarie sorte, and inspired by his spirit without respect had euen of sex. Iud. 4.4 2. King. 2.15. fourthlie priests might erre as Aaron did: but true prophets, to witt inspired by god, as they were prophets, did not erre.

How many kinds or sortes of ministery are there of the new Testament?

Paule, Rom. 12.6 7, maketh two, to wit Prophecy and ministery, vnder the name of prophesie comprehending their office who labour in teaching and exhorting, whether it be in speech as pastors, or instruction as Doctors 1 Timo. 5 17. But vnder the name of mini­sterie he vnderstandeth their office who had another seruice, as distribution of almes, censure of manners, prouision for the poore, or other ecclesiasticall offices from which the Apostles exemp­ted them selues. Act. 6.2.3, 4.

The like distribution he hath. Philip. 1.1. Tim. 3.2.8. calling them Bishops whome Rom. 12, 6.7. He calleth prophets, name­ly to whome is committed the ministerie of teaching, vnderstan­ding the rest by the name of deacons. So Peter. 1, pet. 4.11. saith if any man speake, let him speake as the words of God, if any man mini­ster &c. So then of them that beare Ecclesiasticall office, some are teachers, others are ministers.

How many orders of teachers are there?

The same Paul. Ephes. 4.11. Numbreth fiue, Apostles, Prophets, Euangelists, Pastors, and Doctors. Of whome Apostles, Prophets, and Euangelists had a temporarie and extraordinary calling, and therefore are now ceassed; but pastors and doctors, which are ordinary callings are to continue for euer, to the comming of [Page 385] Christ for prophecie and knowledge, that is the giftes of teach­ing & prophecying, being instituted of God for the collecting of a church and nourishing it in this life, are therefore said to be a­bolished, and of no vse, 1. Cor. 13.8. because god by himselfe tho­rough an inward power, shall effect that in the life to come, which he hath begunne in vs in some sorte by his ministers in this life.

What were Apostles?

Peculiarly and by way of excellencie those that were called the first Apostles, as also those eleuen elected & called out of the world, not by men, or from men, but immediately by Christ liuing yet vpon earth before his manyfestation, that as hearalds they might stir vp onely their owne nation, and being sent pre­pare them to harken to Christ. Math. 10.6.7.. And in the end after his resur­rection, being confirmed by him to the same apostleship, they might publish the doctrine committed to them through the whole world Mat 28 19.20 Mark. 16.15 Iohn. 20.21..

But because he commaunded them to stay at Ierusalem till they were indued with vertue from aboue, Act. 1.24 after his ascention in the same place, and at the same time, to wit on the day of Pentecost, they were by the visible gift of the holy Ghost, as it were by a solemne inauguration, Mathias being ioyned with thē, before the whole people of Israell, confirmed in their appostle­ship, and declared to be the apostles of Christ. in which respect they are said then to be giuen of Christ, from heauen Act. 2.1. &c. Ephes. 4.11.

By this it appeareth that this solemne sending of the holy Ghost, did appertaine to none other but to those twelue, desti­ned by so peculiar aboundance of Gods spirit to plant churches through the whole world: euen as to them properly and peculi­arly the promise was made Luk. 24.49 Mat. 28, 19, 20., and as the Apostleship was proper to them. Act. 2.22., To these adde we, those two called by Christ after his ascention, Matthias by lot, Act. 1.16., and Paul from heauen. Act. 9.3. Gal. 2, 1.. Al which as builders and founders of the future edifices of the church, & as it were patriarkes were sent, not to teach onely in certaine places, but to plant churches through the whole world: when also they were called apostles, as it were the lords legates, who also being inspired by God did deliuer the doctrine of the gos­pell both by word and in writing, so as their doctrine is the ca­non [Page 539] and rule of all christian religion, which must be shewed to the end of the worlde: and being indued by Christ with ver­tue of doeing miracles, they confirmed their doctrine by mi­racles and sealed it by the administration of the sacraments. Math. 28.19. & which was principall in them, they alone in the infancie of the church; by a visible signe of Imposition of hands gaue the holy Ghost: and who all and ech of them were all of equall power and dignity ecclesiasticall amongst them selues, in a primary & principall, but yet a spirituall power, but not in regarde of the giftes of the spirit, for although the same talent was giuen to all, yet it was doubled vpon some, and tripled vpon o­thers: so as one excelled an other in labour and eminencie of grace 1 Cor. 15 20,

This office after they had well discharged, together with thē, that apostolicall function ceased, not in regard of their doctrine to which the church is perpetually obliged, nor in regard of their ministery to preach the gospell, and administer the sacraments. But in regarde of apostolicall excellency, plenary authority, for it selfe to be belieued, (so as he that should resist their doctrine, did not resist man but God) and that it was not circumscribed within any confines of the world, but to be diuulged through the whole earth, as also to found and plant churches, & to conferre the giftes of the holy ghost by Imposition of hands, to constitute perpetual functions in the church, and in a word to prescribe rules for church gouernment; for thus their office was temporarie: for that of Christ at this departure. Iohn. 20.21. as my father sent me, so I send you, is to be restrained to their apostleship onely: & they were as we may say, successers of the prophets: but the prophets were Sovvers; the Apostles reapers, Iohn. 4.35 [...]ct 11.28 2 [...].10. they preached Christ to come, these Christ already come.

Who were called prophets?

Specially they who about the beginning of the gospel prea­ched and excelled in a singuler gift of reuelation and wise­dome by the instinct of Gods spirit, and were sometimes able to foretell matters of great moment concerning the Church, or such as should be tide some of the faith full, whome GOD adioyned to the Apostles, though [Page 540] they also were indued with the spirit of prophecie, c that by this supernaturall grace of the spirit, he might also confirme the A­postles preaching: by which grace it pleased him to adorne & confirme that then breeding church, such a prophet was Aga­bus, and the foure daughters of Philip theuangelist. 1. Cor. 14, 29.31. hence to prophecie, is to interpret prophecies. 1. Cor. 11.4.5. And the spi­rit of prophets. 1, Cor. 14.32. Is for the doctrine which prophets indued with gods spirit do bring; notwithstanding in general they were called prophets who had a singuler gift in interpreting scrip­tures, such are now adaies, the learned interpreters of scriptures,

Who are Euangelists?

1 Companions, fellowe laborers, and fellow ministers of the Apostles, not chosen by Christ himselfe, that is without mannes ministerie, but by the Apostles delected as associates, to performe their office, in watering their plantings, building vpon their foundations, perfecting their worke: and were in preaching the gospell, sometimes in one, sometimes in another place, as it were subsidiarie, and certaine secundarie apostles, not in one onely, but in many churches, and who should haue power and autho­rity to set pastors, and orders in particular churches, to which they were sent, and that till such time as they were recalled by the Apostles Tit. 1.4: such were Timothy Act. 16.3, Luke, Mark, Tichicus 2. Tim. 4.11 12, & Ti­tus, 2. Cor. 8 23. Philip Act. 21.8 and others, whether they were called out of those 70 disciples whome Christ apointed besides the 12. Luk. 20, 12 or from a­mong others.

2 In a more strict signification those foure penmen of the ho­ly Ghost, whose labour the Lord vsed to publish the Euangeli­call historie of Christ, and to describe the beginnings of the chri­stian church, are called Euangelists: of these two, Marke & Luke were companions of the apostles and Euangelists: The other two Mathew, and Iohn, were Apostles, and Euangelists,

May not other pastors and doctors of the church be called Apostles Prophets and Euangelists?

No, but abusiuely, for concerning the appellation of an Apo­stle, Andronicus, and Innias, are said to be famous among the A­postles, that is of note with those ancient Apostles, but yet they are not called Apostles. Rō, 16, 17, besides the name of an Apostle is giuen [Page 541] to Titus his two companions 2 Cor. 8.23, yet not simply but with addi­tion, as they were sent by certaine Churches to collect almes. And Epaphroditus is not simplie called an Apostle of Christ, but of the Philippians, sent by them to relieue Paule, Phil. [...].25. thus that great name was so peculiar simply to those chosen Apo­stles, that Paule saith not without aduise, All are not Apostles, 2. Cor. 12.29.

As for Euangelists, to preach is proper indeed to all, 1, Cor. 12. but the appellation of the Euangelists belongeth to none but them whom the Apostles ioyned vnto them; as occasion serued in watering those Churches which they had planted, and whom they ap­pointed not ouer one Church, but ouer Prouinces and that onely for a time.

But the name of a Prophet is sometime generally giuen to all the interpreters of Gods word, as Rom. 12.6. 1. Corinth. 14.29. sometime it doth distinguish them peculiarly from Doc­tors, as when difference is made betwixt doctrine and Reuela­tion. 1. Corinth. 14.16. and also when Doctors are distin­guished from Pastors by Doctrine and Exhortation, as Rom. 12.7.8.

Who are are called Pastors?

Surely they who may be called [...] Rom. 12.8 exhorters, that is, who being lawfully called, doe preach Gods word, and in preaching doe not simplie explaine it, but by teaching, ad­monishing, reproouing, correcting, informing, exhorting, and comforting, doe publikely, 1. Pet, 5, 2 and priuately apply it to the vse of the Church Act. 14, 13 1. Cor, 11, 18 1. Tim. 3.16 Tit, 1, 5.9, and besides doe labour in the administration of the Sacraments, conceiuing publicke prayers, and are watchfull to take away offences, and to gouerne the Church Rom. 12.7. These by a ge­nerall name are called Elders, and Deacons, 1, Cor, 13, 5 Col, 1, 7 such as are ouer vs. 1, Thes. 5 And Hebr. 13. Guides: to conclude the chiefest of them were called Episcopi, Bishoppes of a Greeke word, which signifies to looke into, that nothing be wanting to the people of their Dio­cesse, because it is the dutie of Pastors as it were spies to looke [Page 542] narrowly into the doctrine and manners of the flocke com­mitted vnto them:

What were Doctors?

Who onely applied themselues to the faithfull and plaine interpretation of the scriptures, and to rule ecclesias­ticall scooles, to the ende that sincere doctrine might be keept in the Church: or they who onely explained the word of God, to deliuer true doctrine and confute false. Such were Catechizers as Origen in the Church of Alexandria, and Clemens, and the like.

Are not Doctors and pastors all one, as Augustine thought?

No, because Paule giues them diuers names. Ephes. 4.11. And Rom. 12.7. he distinguisheth teachers from Exhorters, and speech from knowledge it selfe of holy things; or he thus distinguisheth Pastors from doctors.

What degres were substituted vnto these?

Rather for exercise then for office sake. 1. Porters, who kept the gates of the Church, that they might let in penitentiaries, and keepe out wicked men from the Church, and such as were excommuni­cated from the Sacraments.

2 Acoluthoi, followers, attendants and as it were, pages of Bi­shops, being witnesses and imitators of all their speaches, and withall most readie seruants vnto them.

3 Lectores, or Readers, Ministers of Pastors and Doctors, rea­ding so the Scriptures out of some high place, that within one yeare all the books of the Bible, for the more familier knowledge of the Scripture, might be read ouer.

[Page 543]4 We read also in very ancient writers of Exorcists who vsing the name of God, and hauing the gift of miracles, by calling vpon Christ, and imposition of hands, cast out diuels Act. 19.23. But this office is ceased with the gift of miracles. In [...]:

5 In the Scriptures they are called the Cleargie who are the congregation of the faithfull, and flockes of sheepe, or the members of the Church, 1, Cor, 14.39 because they are the portion and inheritance of the Lord, 1. Pet. 5.3 but afterward the antient fa­thers, did translate the name of Cleargie to the Colledge of Ec­clesiasticall ministers, so as all students were called Cleargie men, who are maintained of their parents, or the Churches cost to be­come ministers.

How do Pastors and doctors differ from Apostles, Prophets, and Euangelists?

Nothing at all in respect of the Essentiall parts of the Mini­sterie, which are the sincere preaching of the word, the admini­stration of the Sacraments, and correction of manners: but in respect of thinges peculier to the calling of Apostles they differ much: for 1. Cor. 12. the Apostle Paule hauing deuided the mini­sterie of the word, into the word of wisdome, and the word of know­ledge; to Apostles, Prophets, and Euangelists he doth attribute wisedom, to wit, that more excellent, and without al controuersie, greater knowledge of the mysteries of God, Act. 11.27.6 21.10 that hath with it the greatest authority, and is giuen by the peculier inspiration of the holy Ghost, namely by Reuelation and as a for knowledge, which is the vnderstanding of the Gospell, that is gotten by hearing and reading of the holy Scriptures, that is to say, by studying and learning, that he referres to ordinarie Pastors and Doctors.

But the personall gifts of the Apostles, that is, 1. Cor. 12.9 10. Act 5.5.10 &. 8.20. & 13.10.11. 2. Cor. 10.6 such as were gi­uen properly to the Apostles alone. as 1 prophecie by singuler reue­lation:

2 Discerning of spirits, the gifts of tongues, & of doing of special miracles the gift of bestowing the free gifts of the holy spirit by laying on their hāds, & of most seuer reuēging of cōtumacy by extraordinary punishments [Page 544] as it appeared in Ananias and Saphira, Act. 5.5.10 & 8.20 & 13.10, 11 2. Cor, 10, 6 and Elimas. The sorcerer.

3 The testimonie of the holy spirit, that they should not e [...]re.

4 The verse authoritie of their Apostolicall office, superi­our to all others, not onely in order, but in degree also and in power; and their charge, that was extended ouer the whole earth, and not tied to one flocke alone, or to one Church, as it appeareth, Math. 28.19. Mar. 16.15 These personall gifts I say, and this Apostolicall authoritie was not passed ouer neither vnto Pastors nor yet vnto Doctors of the Church, but ceased with these men of the first time.

What be the orders of them that minister?

There be 2. orders of them, the one of Elders, the other of Dea­cons. Act. 1.8. 2. cor. 11.21. The elders are of two sorts: Some are Pastors and Doctours, which ought to spend their time in the word and Doctrine; others whose office is to gouerne. 1. Tim. 5.17. The Elders which rule well, are worthy of double honour: but most of all they which laboure in the word and in Doctrine. Elders properly so called, rather of man­ners, then of age as farre forth as they are distinguished from Pa­stors, and doe not preach the word of God, are men of approued godlynesse, appointed to euery Church, in the peculiar censure of manners, and gouernement of the Church, to obserue diligent­ly the manners of the flock ouer which they are appointed, & con­stantly to admonish euery one out of the word of God, if they shall espy any fault or offence, either in doctrine or in life: of whom Act. 14, 23. Whom Paul. 1. Cor. 12, 28. Termes by their peculiar name Gouernments, in the abstract for Gouernours in the concrete, distinguished from Pastors and Doctors properly so called; [...]. and also [...] Rulers. Rom. 12.8.

Sometime they are called by the generall name of watchmen and Bishopps that is ouerseers, whome we may call the Censors of manners, [...] 1. Tim. 4, 14. vnto whome also was committed the cure of eccle­siasticall discipline.

Ʋ Ʋhich be the deacons?

The stewards of the house of God, lawfully chosen out of the common assembly of the Church, [...]. were properly called Dea­cons, which had the charge of the Ecclesiasticall treasure or the office of assistance, that is, who were set ouer the receipts, and also the orderly laying our, and distributing of the holy almes and collections, and other goods of the Church which were to bee administred, as themselues, the Pastors, and the Elders should thinke good, and to the reliefe of the poore, the Orphans and Ʋ Ʋidovves, and Strangers, but especially of such as were of the house­hold of faith, and to other holy vses Act, 6.1, 2 Gal. 6 16. Phil, 1, 1 1 Tim, 3.8 12, & 18, vnto whom it is therefore thus commaunded, Rom. 12.8. He that distributeth, let him doe it in simplicitie, that is, in sinceritie of heart & without respect of per­sons. And in veery deed they tooke the name of Deacons from their seruing at tables, because vpon them was laid the labour­some charg of gathering and disposing the Collections and Offe­rings, whereof the Loue feasts were made, which consisted partly in receiuing of common meat Act 2, 46 & 20 7 1 Cor 11.20 Iud. 6.12, but especially in the ce­lebration of the Lords Supper, and partly in holy speeches and the conferences at, and after meate: Tertul. in Apolog. cap. 39.

And when these Loue feastes were growne out of vse, yet there remayned the same charge of Deacons still in the admini­stration of the Sacraments, but chiefely in the giuing about of the Cup, But they were neither Pastors nor Doctors, because the Apostles themselues professed, that they were not able to attend, both seruing at tales, and preaching, Act. 6, 2.

And Paule would haue Pastors, to bee apt to teach 1 Tim. 3.12.9 Luk. 4.7 Act. 13 15: but in Deacons hee onely requires, that they hold the mysterie of the faith. And Stephen, Act. 6, 8, Because hee was a Deacon onely, hee is not said to haue taught in the Church, but in the Synagogue of the Iewes, where euerie one might speake as it appeareth, Luke. 2.46, Act. 8 5 & 21.8, And Philip being no longer a Deacon of the Church of Ierusalem, but of a Deacon made an E­uangelist preached the Gospell, yet if such be found to be fit [Page 546] for the Ministerie of the word, we must not denie, but that they are to bee preferred before others, of whome there is not so good proofe. Furthermore, since the Censuring and Iudgment of man­ners is not a daily function, it cannot be denied, but that these two offices of Eldership and Deaconship may easily bee execu­ted.

Further, the Church hath alwaies had a publike stocke, col­lected iustly and certainely among the people, for the retayning of the holy exercises of Religion and faith. Hence it came that there was a treasurie in the temple Luk, 20, 1,, and God in times past ap­pointed a taxe to be raised vpon the people, for the repayring of the Tabernacle, and the temple Exo. 30, 13. And the tithes hee comman­ded to be paid to the Priest, Deut. 14.28. yea and the Apostles themselues had a care to constitute a common treasurie of the Church, for the reliefe of the poore, and for other necessities of the Church. Heerupon Paul appointed, that Collection should be made vpon the Lords day 1. Cor. 16 Mat, 10.10 1 Cor. 9.19, and afterward Churches waxed rich by the liberalitie of diuers Godly people: And lastly the paying of Tythes was againe restored. And these riches of the Church are honest and iust; considering that they are giuen of such, as had right to giue, them and whom the feare of God stirred vp to be­stow them.

Further, Ecclesiasticall goods were deuided into foure parts: One part was distributed to the Cleargie, that is, to those which gaue themselues to the seruice of the Church, aswell in learning as in teaching. 2 Another part was giuen to the reliefe of the poore, who are members of the same bodie with vs vnder Christ our head. 3 A third part to the keeping of the buildings and vessels of the Church. A fourth part went to the Bishoppe, or to the Ruler, that therewith they might entertaine poore straun­gers, and also comfort their brethren that were in Captiui­tie Act. 6.1. & 1 Tim. 5, 9 10.

Vnto these Deacons there were adioned Deaconesses, or Wi­dowes of three score yeares olde, appointed espetially to looke to the sicke, to receiue trauellers that were brethren, and for the ne­cessities of others, vnto whom it is commaunded, Rom. 12.8 thus, He that shewes mercie, let him doe it with cheerefulnesse. The [Page 547] vse of which office, if for the weaknesse of that sex, and other discommodities and inconueniences, it may not well be restored, yet it may be supplied by the bountie and godly care of holy women towards the poore, whether they be Noble, or of mea­ner estate.

Doe you denie that the Pastors had any care of the poore imposed vpon them?

In no wise: For this care is twofold. The former consisted in the charge of gathering & distributing the holy beneuolēce, which is proper to deacons. 2 The other was only both in exhorting of the Churches to shew themselues bountifull to the poore; and also in the ouerlooking of the Deacons, which things did onely per­taine to the Pastors 1 Cor. 16.2 2 Cor. 9.1 23.

Ʋ Ʋho is the Author of the Ministerie?

The principall cause is God himselfe, who first immediately prea­ched vnto our first parents in Paradise, giuing the promise of the blessed seed Gen. 3.15, which promise it was his pleasure should bee propagated successiuely by the Patriarches Gen. 18.18 19 [...]. Afterward he in­stituted Priests among the people of Israell, choosing the Tribe of Leui for that office, yea further it is God which both cals himselfe the Lord of the haruest, and also thrusteth forth labourers into his haruest Mat. 9.38. [...]. And 1. Cor. 12.28. God hath ordained some in the Church, as first Apostles, secondly, Prophets, thirdly, Tea­chers.

2 The helping cause is Christ, as being the Sonne, and Lord of his Fathers house by full right, who also called Apostles and set them ouer the Ecclasiasticall ministerie. Iohn. 20.21. As the Father hath sent mee, so send I you also. And Marke. 16.15. Goe saith hee, into all the world, preach the Gospell to euerie creature, and baptise them. And Ephe. 4.11. And he (Christ) gaue some to bee Apostles, others to be Prophets &c. Gaue I say not onely in in that he chose them, Athanasius but also in that he made them to be such as they ought to be.

3 The holy Ghost in respect of his necessarie gifts for the hap­pie execution of the Ministerie. 1. Cor. 12.11. All these thinges worketh ond anh the same Spirit, distributing vnto euerie one as he pleaseth. For all thinges ate common to the holy and blessed Trinitie.

And is not the ministerie of teaching taken away in the church of the new testament by the saying of Ieremie chap. 31.34. A man shall not any more teach his neigh­bour, Ioh, 6, 45 [...]. but all shalbe taught of God?

No. 1. because Oratione Ecliptica, by this defectiue speech (as is that also. Gen. 32.28. Not Iacob shall thy name be called, but Israell) is signified, that the Elect shall not only be taught out­wardly by the ministery of the word spoken, but also inwardly of God by the holy ghost, as it is said. 1. Iohn. 2.27. Ye haue noe need that any should teach you, but the annointing, that is the holy spi­rit doth teach you all things, Non [...] sed Comparate to wit by Pastors and Doctors.

2 Because the prophet speaks not simply, but by way of com­parison. For in the old Testament, by Moses and the prophets were most things propounded obscurely, and vnder shadows and Types, and [...]ccording to the letter onely, so that it was need­full to demaund, what those Ceremonies meant, and when Christ shall come.

But in the new testament Christ being already exhibited, is plainely preached, and the vaile of the temple being rent, & the way into the holiest of all being opened, all these tipycall things are made manifest. Heb. 9.8. And they that haue the spirit of Christ do know all things, insomuch that now a childe of ten yeares old, to whome it is giuen to here and learne, doth more clearely vnderstand those things, then many priests did in times past, because the earth is full of the knowledge of the lord. Isa. 11, 9

What is the forme of the ministerie?

A lawfull calling, and also a faithfull execution of the function.

What doth calling signifie?

Not actiuely, the very action of calling, but passiuely that kinde of life and function, as well priuate as publick, vnto which any one is appointed of God, because in the Hebrew phrase he is said to call those, whome he makes to be: and in like sorte they are said to be called of the Lord, Adipsam [...] who doe begin to bee, whether that be referred to the verie sub­stance and subsistance Rom. 4 11, or to the manifestation of the [Page 549] thing alreadie being luke. 1.32.35., or to the publike and reall nomination which agrees with the thing it selfe Mat. 5.9 1. Iohn. 3.1, or to the qualitie and attri­butes or conditions of life 1. Cor. 7 20.21.22., or vnto the gracious adoption, or vnto the publike declaration of the eternall counsell of God, where­by when when we are ordained to a certaine office, and as it were a scope or marke in this world, wee are put inro the possession therof.

This borrowed speech comes I from hence, that when any one begins to be, then he receiues his name, and when he puts on a new qualitie, then also he takes a new surname. Secondly from Princes, who call such vnto them, whose seruice they pur­pose to vse, vnto whom it is inough onely to haue com­maunded.

How manifold is Ʋocation or Calling?

Twofold. The one Generall, which is done commonly by the outward preaching of the word: And this is eyther Effectuall, of which Rom. 8.30. or ineffectuall by mens fault, which will not heare the word of God, of which Mat. 22.24. The other Speci­all, which respects a peculiar function, and it is eyther Ecclesiasti­call, or politicall, or Domesticall.

Is the Calling to the Ministerie necessarie?

Yes verily. 1 For the glorie of God, the honour of the Mini­sterie, the securitie and comfort of the consciences of the Mini­sters: and also to the end that the people may know, that they haue lawfull Ministers, and that they may obey their Mi­nister.

2 Because none must thrust in, or choose himselfe to the Ec­clesiasticall ministerie, but ought to be called of another that hath power to call him. For none must vsurpe vnto himselfe that ho­nour, but hee that is called of God, as Aaron was Hebr. 5.5. And he that hath either no calling at all in the Church, or no lawfull calling, cannot execute any Ecclesiasticall office in the Church lawfully with a good conscience. Therefore saith Paule. Rom. 10 14. How shall they preach vnlesse they be sent. And the Lord himselfe standes against such as were not sent of himselfe Ierem. 23.21 They did runne and I had not sent them. And for this end Paul, that he might approue his Apostleship, doth so oft in his Epistles alleage his calling. And whereas it is said. 1. Cor. 16.15. [Page 550] That the family of Stephana, and Fortunatus ordained them selues for the Ministerie of the Saints (whereupon Ecclesiasticall callings began to be called Orders) It is not meant, that they did of their owne mindes call themselues, and so began to serue in the Ministerie, but that after they were lawfully called, then they did willingly giue themselues to the Ministerie of the Saints, whether by preaching, or by helping.

What is lawfull calling?

That which is done by Right and Law, that is, which is done by such a one which hath power to cal, & to constitute another in a place and office, as is the Lord of that place, or he that hath right and power from him to make choyse. But God alone is the Lord of his true Church, Isa. 54.5 as also Christ alone is the head 1. Cor. 11.1 Ep. 1, 22 &, 5 23, and re­deemer or defender thereof. Wherefore it belongs to God a­lone and to Christ, to set Ministers ouer his Church. And there­fore they onely that are called of him, are to be accounted law­full, but whosoeuer are not called of him, are all vnlawfull.

How many sorts are there of lawfull calling?

Two: The one Internall, or secret, which is done by the holy Ghost, and of this euerie Minister ought to be priuie to himselfe before God, that neither Ambition, Auarice, or any other sinfull desire, but the syncere feare of God, and endeauour to edifie his Church, mooued him to enter into this Office offered vnto him. The other Externall, and solemne, which belongs to publicke or­der, which againe is twofold, Mediate, which is also called Ordi­narie, and Immediate, which is termed Extraordinarie and Spe­ciall.

Which is the Mediate or Ordinarie Calling?

Ordinarie is said to be two waies: eyther properly, and then it signifies that which is done by lawfull course and order, and which hath his dependance of God: or else [...] abusedly, as that which consisteth in fashion, vse and custome. After the first ma­ner therefore, Ordinarie Calling is that, which is administred of God by man, that is, whereby any man according to the order instituted of Christ, after he hath beene exactly examined, and approoued both for life and doctrine, is chosen by the voyces of the godly, whom God commaunds to be vsed herein, after due inuocation of the name of God, with all simplicitie and synce­ritie, [Page 551] as it were by the voyce of the holy Ghost himselfe speaking by the mouth of the godly, and also confirmed and ordained, to exercise Ecclesiasticall Office in some certaine place, and is accep­ted of the flock vnto which he is appointed, and behaues himselfe in his place, as it is prescribed in the word of God.

What manner of men are to be called and Elected?

Bishops or Pastors, and also Doctors, which are first of sound doctrine, or sound in the faith, [...]. and which firmely hold that faith­full word, which makes for doctrine, that they may be able both to exhort with sound doctrine, and also to conuince the gaine­sayers.

2 Of irreprehensible life, that is, not notorious for any fault, that may eyther diminish their authority, or be a blot to their Ministerie thereby. [...].

3 Which are meete and apt to teach, and which haue knowledg rightly to deuide the word of Truth 1. Tim. 3.2.3.4.6. Tit. 1.6.7.8. 2 Tim. 2.15..

Deacons also and Elders in like sorte, who are not only ador­ned with holy life, but also doe hold the Mysterie of faith, and are furnished with wisedome necessarie for the execution of their office Act. 6.5. 1 Tim. 3.8 9

How, or after what manner are they to be chosen?

With a religious feare, which the faithfull in times past did testifie by laying aside all priuate affections, with fasting and prayers, in which they desired of God the Spirit of Councell and discretion Act. 1.22. &. 6.6. &. 13 2.3. &. 14.23., and with examination afore-hand of their life and doctrine.

Of whom ought they to be chosen? Of the Bishop and gouernours of the Church.

1 And first they ought to be examined not of all and singuler the inhabitants of the Church, for the which he is to be proui­ded, for the auoyding of confusion and ambition, but of the Doctours, and Pastours of the Church adioyning, to witt, both leaders of the flocke, and also in all probabilitie of more graue iudgment in discerning of Doctrine. And whereas in the begin­ning the whole congregation was called together, and their voi­ces [Page 552] also taken Act, 6, 6, that was accidentall, namely because that then was the order of Deacons first constituted in the Church, and it was expedient that the cause thereof should be once ioyntly vnder­stood of all: and because that otherwise that murmuring of the Greekes against the Hebrewes could hardly haue beene pacified by any other course.

2 They ought to be approued of the chiefe men, which do ex­cell others both in piety and in dignity in the Church, as of the Magistrate, if he bee godly, Christian, or an allower of the Chri­stian Religion: yet not excluding the consent of the people, but giuing them power, if they haue any reason to dissent, to declare the causes of their lawfull refusall, so that none be admitted to Ecclesiasticall functions without the priuity, open notice giuen, and the acceptance of the whole Church. [...] So Paul and Barnabas are said to haue appointed Elders in the Churches, not according to their owne priuate pleasures, but by aduisement of the people, first by wholsome counsell, and yet the people declaring their voices or consent by holding vp of their hands. And when they had ordayned them Elders by voices, (or holding vp of hands) in the Church saith Luk. Act. 14.23. And. 2. Cor. 8.19. Luke himselfe is said to haue beene chosen by voices of the Churches to be a fel­low to S. Paul in his iourney. 1. Tim. 4.14 & 2. Tim. 1.6

And the laying on of handes (by which the whole election is sig­nified) was not done of one, but of many. So vpon those seuen men whome we call the first deacons, not one onely of the Apo­stles, but all the Apostles laid their hands. Act. 6, 6. So the gouer­nours of the Church of Antioch laid their hands vpon Paul and Barnabas. Act. 13.3. So not Paule alone, but also the company of Elders laid their hands vpon Timothie. And in this sence. Tit. 1 5. For this cause (saith he) haue I left thee in Creta, that thou migh­test ordaine Elders in euery towne, as I haue commaunded thee. And. I. Tim. 5.22. Tripart. Histor lib. 7. cap. 8 Lay hands sodainly on no man. In the person of Timothie he admonisheth all Ecclesiasticall gouernours, that they ordain only such, as farr as lies in them, which are fit for so great an office, as neere as may be, but yet alwaies making the Election with the consent of the Church. So in the Election of Am­brose, respect is had first of the people that desired him vn­to [Page 553] whose iudgment the Emperour Ʋalentinianus yelded, as also the Bishops that were present. And the people, saith Cyprian haue power especially, either of electing worthy Priests, or reiect­ing vnworthy; Lib. 1. Eph. 4. for they best know the life and manners of euerie one.

And Theodoret when he reports how Peter was of Athanatius nominated his successor, hee adds by and by that, The Sacerdotall order ratified it: The Magistrate, the chiefe men, and all the people, with their acclamation approued it. Yet when as afterwardes the people did seditiously desire oftentimes euill and vnworthy men; It was decreed in the Counsell of Laodicea Canon. 13. That the multitude should not haue power to make election, not because the peoples consent should bee excluded, or any thrust vpon them against their mindes, Epist. 17 which was forbidden in the Counsell of An­tioch, but that the chiefe men of the church might by wise proui­sion represse the foolishnesse of the people. And this order Leo also sets downe The wishes of the Citezens, the witnesses of the people, the pleasures of the honorable, the election of the Clergie are to be stai­ed for. And there is, saith hee, no reason it should bee otherwise.

And at Rome, in times past so powerfull was the authority of the Emperour in creating of the Bishoppe, that Gregorie Epist. 5. lib. 1 saith That himselfe was constituted in the Gouerment of the Church by the commandement of the Emperour, when as yet after the solemn manner he was desired of the people. Otherwaies there are de­crees extant in Gratian, that the king shall not at his owne plea­sure constitute a Bishope, taking a way the Canonicall election, and that such a one shall not bee consecrated of the metropolitans which shall bee promoted by such violent command.

With what right or ceremonie are Ministers to be ordained or consecrated, and put into possession of their office?

In time past vnder the Law, laying on of hands was vsed, First in consectating of sacrifices vnto God Leu. 1.4.. Secondly, in prayers and priuate blessings Gen. 4.14.. Thirdly, In the consecrating of Magistrates, Le­uites, and Priests Num. 8.10, Christ also, adding prosperous prayers, vsed the same Mat. 19.15. The Apostles therefore, and Apostolicall men, whether one as the chiefe, in the name of the Eldershippe, or moe did or­daine Ministers after they were elected, by solemne prayers, and laying on of hands, and did, as it were, offer and consecrate them [Page 554] vnto God. Whereupon the Latines called this solemne ordination, and consecration. The Greekes of the Ceremony did name it Lay­ing on of hands, obserued of the Apostles Act. 6.6. &. 13.3 1 Tim. 4 14 & 5.22. 2 Tim. 1, 6, where there is no men­tion made of Chrisme, shauing, wax-candles and such like toyes. Yea, further the Apostles vsed also a miraculous laying on of hands both in curing of the sick, of which Christ speakes, They shal lay hands vpon the sick, and they shall recouer. Mar. 16.18. Act, 28.8, and also in bestowing the visible gifts of the holy ghost Act, 8, 16 17, &, 9, 17 &. 19, 6., the vse whereof to­gether with other miracles hath now ceased.

Yet it is thought good, that the former sort of laying on of hands should still be vsed, not onely for decencie, but that by the symbol or token of such blessing, both the dignitie of the Ministery may be commended to the people, & also that he who is so ordained & put into possession of his office, may be better assured of his voca­tion & put in mind. First that he is not now his owne, but adiudg­ed to the seruice of God and his Church. Secondly, that a great charge is laid vpon him, and therefore that he ought diligently to call vpon God, that he may be able to discharge his duety. Thirdly that he ought to aske and expect from God blessing, helpe, defēce perseuerance, patience, counsell, comfort, more full vnderstanding of the Scriptures, and other gifts of the spirit. 4. That he is offered vnto God for a cleane, pure, and chast sacrifice, and therfore that he ought to endeauour to be pure both in bodie and soule.

But farre be all conceipt of necessity and worship, for the auoi­ding of which, many had rather vse in stead of laying on of hands, the holding vp of hands, or giuing of hands in token of faith, loue society, and consent in doctrine after the example of the Apostles which gaue vnto Paule and Barnabas, the right hand of fellowship.

How long must we obserue the visible and ordinary calling and succession of pastors?

As long as order, and the lawfull state of the Church shall stand & be euident, so that it is not lawfull for euery one rashly and with­out lawfull and ordinary calling to thrust himselfe into the Eccle­siasticall Ministery. But when as that same order & state is fallen and broken, God doth himselfe extraordinarily, or rather besides the wonted fashon, restore the order of the Church [Page 555] by those whom in his vnsearchable counsell, hee doth choose and stir vp for the performance of that worke.

What is extraordinarie calling?

That which is done by God himselfe, or the son of God imme­diatly without the work, & ministery of man: or wherby God doth of himselfe cal any to any Ecclesiastical office, which is done three waies. 1. Without vsing any mans seruice or suffrage, but his own voice only, of this sort was the calling of Abraham, Moses, the Pro­phets vnder the Law, of Iohn Baptist, and the Apostles Gal. 1.1.

2. When God vseth some, but yet as messengers onely, shew­ing the calling and commandement of God, as Aaron and the tribe of Leui, by Moses the messenger between, Ex. 4.14 &. 28.1 and Elizeus by Elias sent vnto him: After which sort we do not read that any was called of Christ, as vnto the function of the ministery, but onely in respect of some other certaine worke, as Philip was called by the message of the Angell, to Baptise the Eunuch Act. 8, Ananias sent to Baptise and comfort Paul the Apostle, ordained by God to bee an Apostle. Act. 9.10.11. And so also were Barnabas and Paul by the denunciation of the Prophets, not vnto the Apostleship, but vnto that first iorney out of Antioch Act. 13.

3. By his inward inspiration he sends hither and thither: of this kind was the iorney of Philip before that time a Deacon onely, in­to the citie of Samaria, without the priuity of the Apostles, after the scattering abroad of the Church of Ierusalem Act. 8.4.5 14: of this sort al­so was the calling of those men out of the saide scattering, who first preached the Gospell in Phoenicia and Cyprus, and did happi­ly begin the Church of Antioch without the knowledge of the A­postles Act. 11 20 21 22, and of this manner, and sort also was the calling of many in Fraunce, and the lowe contries, whose calling the crowne of Marterdom hath confirmed.

What if any do bragge that he hath an extraordinary calling by the inward inspiration of God alone, is he therfore, presently to be heard?

No: but that wee may discerne that true and lawfull extraor­dinary calling from the counterfait, three rules are to be obserued.

1. First, that there only it must haue place, where there is no vsing of lawful ordinary vocation, which any such teacher may seeme to haue contemned.

The second, that the spirit of such a man be proued, before it be admitted 1. Iohn. 4.1. that is, that both his doctrine be tryed by the rule of gods word, as neere as may be, which Christ commaunded to be done in himselfe Iohn. 5.39 and which is commended in them of Be­raea act. 17.10, and also that his manners and disposition be diligently looked into, as Christ admonisheth. Mat. 7, 20. And that they be not such as are described. Rom. 16.18. vvhich by faire speech and flattering do deceiue the hartes of the simple. & 1. Tim. 6.3.4.5. & 2. Tim. 3 6. 2. Pet. 2.14 Iud. 12..

3 The third that being thus tryed, they be lawfully ordeined of that church, of which themselues haue laid the foundation. And within these lists doe we inclose that extraordinary calling, and otherwise must we neuer approue it.

What, when ordinarie calling ceaseth, ought euerie christian, that hath skill in the scriptures to impugne false doct­rine, and to deliuer the true, for that cause goe vp into the Pulpit?

God forbid, for this were to open a dore to euerie one euerie where, which esteemes himselfe a wise man, vnder pretence (true or false) of withstanding corrupt doctrine, to haue priuate con­uenticles: which is the practise of the Anabaptists, and Libertines following the bad example of them, which priuily crept in and made so great stirres first at Antioch, and after that in Galatia, & elsewhere of whome the Apostles write thus. We haue heard that certaine which departed from vs haue troubled you with wordes, and combred your mindes, commaunding you to be circumcised, and to keepe the law, to whome we gaue no such commaundement. Act. 15.24.

Which be the testimonies or notes of extraor­dinarie calling?

Not the gift of miracles. For Iohn Baptist being extraordinari­ly called did no miracle Iohn. 10.41, for although he was the sonne of a Priest, yet in the Temple did he not exercise the priesthood, but his propheticall office without the temple. So also neither Oseas nor Zephany, nor Aggeus nor other prophets albeit they were extraordinarily called of God, were euer famous for miracles. Neither is it necessary that a vocation or succession extraordinary, in respect of the order publickly receiued, should be confirmed with miracles. For Antichrist is not to be killed with miracles, but with the spirit of Christ, that is, with the voice of the Gospell. 2, [Page 557] Thess. 2.8. And as for the faith which wee teach, Christ and his A­postles did sufficently confirme it by miracles, because they were sent by a new order instituted of God, to change the gouernment of the Church.

Neither do we now bring forth any other bookes or any other writings then of the law, of the Prophets, and of the Apostles. And Christ hath tolde vs that false teachers must be discerned from true ones, not by miracles, but by their fruites, to wit, of learning, and of life Mat. 7.16.

But these three are the signes of lawfull extraordinary calling.

1. That he that doth alledge it, do plainely preach the word of God Ier. 23.21 22.27.28. & 27. &. 29 9.

2. That he who is sent of God extraordinarily, haue the neces­sarie, and manifest extraordinary gifts of the holy Ghost for the execution of that his office: as first of all, the gift of the true wis­dome of God, and the knowledge of his heauenly Doctrine. Se­condly, the gift of speaking and teaching. Thirdly the gift of vn­daunted constancy in the true Doctrine of the true God, after the example of Esay Is. 3.8, & 5.8. &. 6.1, 2.3, of Christ Mat 7.29 Luk. 4.18.22 and of Paul Eph. 4.9.

3 Gods incredible, vnexpected, and right maruellous blessing of the labours of such a calling, the manifest successe, fruite, and effect of it, shining in the miraculous reformation of life, the most plentifull profit of the Churches, and the propagation therof en­creasing daily, although the Diuell and the whole world doe set themselues against it Ier. 1.8.10 19. Luk. 21.15 Rom. 15.18 19. 2. Cor. 3, 3.10.3. & 8 1 Thes. 1.5..

May not they that are sent extraordinarily of God, erre and slide in their doctrine.

They may: for Aaron erred Ex. 32.4 21 &. Num 12.1., and Peter in the beginning did not know that there should be a calling of the Gentiles, but was to be taught this same by a heauenly vision Act. 10, 11.

Of what sort is the calling of the Preachers of the Gos­pell in our age?

The calling of the first reformers of the Church, if wee take the order [...], for the common manner and vse, was ordinarie. For they were Doctors, Pastos, and Elders from the institution of the Church of Rome: But when the filthinesse of that Church, was wipt away: it was also lawfull, although extraordinarie, as might easily be gathered from the former rules, & signs, namely [Page 558] excellencie, & might, and also example of right Christian life. And because their Pastours were both acknowledged and ordained of their people, of their flockes, and of the lawfull Magistrate, there­fore were they lawfull Pastors.

The calling of the later men, and of such who haue and do suc­ceed the former is also of God & lawful, but yet ordinary, because they are called by the ordinary way, and that same maner, which is prescribed in the word of God, & are receiued of those congre­gations, which, as is apparant by manifest signes, are the true Churches of God, which haue the right of choosing Pastors. Ther­fore the Antichristians, who when they cannot conuince the Do­ctrine of the Gospell, restored of our men, of any falshood, doe aske vs of our calling, are by the example of Christ Luk. 20.2 to bee sent back againe of vs to the Doctrine of Christ and his Apostles.

VVhat if the Romish Bishops should free themselues, and their Churches from the Tyranny of the Pope, and should purge them from all Idolatry, and would purely, preach the word of God in their Churches, thus reformed, haue they need of any other calling, saue that which they haue already?

Yea verily, because the Papisticall Ordinations, in which there was no examination first vsed either of life or learning, nei­ther any conditions obserued in their elections, which are prescri­bed out of the heauenly lawe, and in which moreuer, all pure Ca­nons haue beene violated, are nothing else but most filthy profa­nations. And if any shall truely detest Popery from his heart, veri­ly he will renounce his most disorderly Ordination, neither will hee from the right thereof chalenge vnto himselfe any authoritie. Neither yet do I deny, but that of the false bishops, if they are such as be learned, godly & meet, new Pastors may be lawfully ordained; prouided alwaies that that commaudement of the Apostle concer­ning young plants be obserued, which is in 1. Tim. 3.6.7.

Are there any certaine testimonies in the Scriptures, that after the comming of Christ there should be extra­ordinary callings for the restoring of the Church?

There are: For first Iohn, Reuel. 11.3. and 14.16. entreating of [Page 559] the generall corruption of the Church, which should come after, doth foretell that God will st [...]rre vp witnesses, which may pro­phecie against the corruptions of the Church, and the Beast ascen­ding out of the deepe; and Angels, that is some holy men, which shall preach the Gospell to the inhabitants of the earth, that they may giue glorie to God alone, vtterly reiecting all Babilonish er­rours.

And Paul. 2. Thess. 2.2.8. after he had foretold that there should come a generall Apostasie or falling away, he addes that it shall come to passe, that the Lord shall consume that Sonne of perdition, with the breath of his mouth, that is with the pure preaching of the word of God, which seeing it is not with him, which hath corrup­ted the Church, it followes that the Pastors and Preachers there­of shall bee raised vp of the Lord extraordinarily. For the verie word of God, or the very preaching of the gospell doe inferre an Ecclesiasticall Ministery. Therefore there are expresse places for extraordinary vocations to ground vpon.

Why doth not the Lord rather teach by himselfe, or by An­gels, then by men?

1 He prouides for our infirmity, while hee chooses to speake vnto vs by interpreters, after the manner of men, and so allure vs vn­to himselfe, rather than to driue vs away by putting on his Maiestie or thundering from the heauens.

2 That hee may make tryall of our obedience, when wee doe heare his ministers, who are like vnto our selues, and sometimes inferiour, no otherwise then if he himselfe did speake vnto vs.

3 That he may declare his fauour towards vs, when hee conse­crates the mouthes and tongues of men to himselfe, that in them his very voice may found out vnto vs.

4 Least without the outward word, we should expect the hid­den reuelations of the spirit, or the preaching of Angels from the heauens, but that wee may bee content with the Gospell, which is preached by men, which is so certaine, that wee ought not to beleeue an Angell preaching any other Doc­trine. Gal. 1, 4. [...].

Lastly we haue this treasure in earthen vessels, that the excel­lencie of the power thereof may be of God, and not from our selues 2. Cor. 4.7.

Are there or ought there to be degrees among ministers?

Ye [...] doubtlesse, for the Apostle maketh a Byshop a degree aboue Presbiters or other ordinarie Elders.

And for order and policie among vs vnto whome the office of teaching is ioined, teacheth that one may goe before others, who ought to be the chiefest among his fellowes, And so the Elders, who were both pastors and doctors, did in euerie City choose one president to whom they gaue the speciall title of a bishop, and the honour of the first place in their holie assemblies that he should haue the right of gouerning the common action, or be as it were moderator, or president of the Eldership, & conuēt of the Pastors, who also himselfe should be directed by the assembly of his bre­thren and fellowes, according to that generall and most true Apos­tolicall rule, which appointes, that all things should be done in or­der in the house of the Lord. 1. Cor. 14.40. Vnto whome after­ward the councill of Nice gaue [...] that is, as P [...]utarch witnes­eth, properly primacie, by reason of his time or age (which is that honor of prioritie, which vseth to be giuen to old men) in honour of their age, because counsel belongs to old mē) which afterwards grew to be taken more largely for that honour which is giuen to any one for some dignity, and which he is honoured with, that he may haue precedencie and worship. And which the generall councell of Ephesus in the yeare. 435. calls that due which euery one ought, to haue And so we hould that Peter went before his fel­lowes in order act. 15.5 & 12.4. &. 8.14 Gal. 2.21.24.

But we do deny a [...]y tiranizing degree of dignity & power, or Gē il. like eminencie to be among ministers as they are ministers, 1. be­cause christ doth purposely fight against such primacie. Luk. 22.25 Iohn. 13.3. And he that wil be great, let him be your seruant, saith he, Math. 20.26.2, because the same right & power is granted by Christ vnto all Mat. 28.18 Ioh 10.21, [...]2 23.. And Paul attributes equally vnto Ministers the Ministery of reconciling men vnto God 2. Cor, 5.18 19.20 and when he reckōs vp the ministers, Ep, 4, 11 he setts down no monarchy among ministers, 3. be­cause [Page 561] by the bringing in of superiority, [...] first the gouernmēt of few and straight waies tyranny by false bishops, and false Patriarches ouerthrew all Ecclesiasticall good order, and lastly the Church it selfe.

We doe verely confesse that there is and hath beene among the holy orders imparity, and not onely a simple order or ranke, but degrees. For it is certaine that Pastors haue their charges ouer pe­culiar Churches, are eminent both aboue Deacons, & also aboue their flock, & also teachers aboue their Schollers. But we deny that there hath been or is any superiour degree between Colleagues of the same function, as of an Apostle ouer his fellow Apostles, of an Euangelist aboue his fellow-Euangelists, of a Doctor aboue o­ther Doctors, of an Elder ouer his fellow Elders, of a Bishop o­uer his fellow-Bishoppes, and of a Pastor ouer his fellow Pastors whether they bee of the same towne or Prouince. For the Apostles are called the master builders of the city of God, as Preachers and Embassadors of that onely Emperour, not ouer their Colleagues, but ouer the flockes committed vnto them.

Did our Sauiour Christ, when hee added 70. other Disciples to the twelue Apostles, Luk. 10, 1. ordaine two orders of the Ministers of the Gospell, and diuide them into two Classes or formes, dif­fering in dignity and authority?

No verily. For euen that first emission of the twelue Apostoles mentioned. Mark. 10.1.5, and Luk. 9.1. was not properly and peculiarly called Apostolicall. For those twelue were as yet vnapt for it, but it was after instituted, both before the ascention of Christ Ioh. 20 21, and especially on the day of Pentecost. As for the seauentie Disciples, that they were immediatly sent by Christ, after his ascention, to preach the Gospell with the twelue Apostles, it cannot bee proued by any testimony of Scripture; notwithstan­did that the Apostles by the eminencie of their owne function, were preferred before the rest, we do not deny.

Wherefore that Peter is termed by the Fathers, Prince of the A­postles, Bishop, and prince of priests, it is spoken by a daungerous Catachresis; yet by latine signification, whereby hee is in the La­tine phrase so called, who is first in order, though not superiour [Page 562] in degree.

With what titles are the ministers of the word adorned in the Scriptures?

With many and sundry, wherby they are admonished of the dignity and duety of their charge, for they are called.

1. Angels Malach. 2.7, &. 3.1 Reu. 1.20, because being sent vnto vs by God, they declare vn­to vs the will of God.

2. Seers 1 Sam 9.9 and Prophets, because they foretell of things to come, concerning the saluation of the beleeuers, and the damnation of the reprobates: they expound vnto vs the Oracles of God, pro­pound nothing of their owne, but onely that that God hath spo­ken vnto them.

3. Bishops or ouerseers and watchmen Ezeh. 3.17 &. 33.7. act. 20, 28, because they are set as Centinels and scoutwatches, that they may watch for the sal­uation of the people.

4. Embassadors 2. Cor. 5, 20, because they ought onely to deliuer those things which they haue in commandement from God and not their owne.

5. The seruants of God Titus. 1.1,, and seruants of Iesus Christ Rom. 1.1, because they must regard and doe those things that are Gods, and not their owne.

Luk 12.42,6. Gods witnesses Ioh 15.27 Act. 1 [...]8, because they haue beene vnto God truely, vndoubtedly, conscionably, and faithfully, a sure witnesse, ap­proued by the word of God, and that not in words onely, but in life and death, yea and with their bloud if neede be.

7. Preachers Mar. 3.14., because they preach and proclaime the Gospell, concealing nothing thereof.

Mat. 16.198. Faithfull disposers and Stewards of the mysteries of God, because they giue euery one their portion in due season, and 1 Cor. 4.1, dispose all things according to the will of their Lord: that which the Lord hath committed vnto them they deliuer from hand to hand; And because they haue receiued the keyes from the Lord, wherby they open the kingdome of heauen to the beleeuers, and shut it to the vnbeleeuers l.

9. The light of the worle Mat. 5.14, because they should shine before o­thers in doctrine and manners.

10. The salt of the earth n, because they should not be themselues [Page 563] foolish and vnsauorie, but ought to season others with the salt of Doctrine and life.

11. Husbandmen Mat. 12.2 1 Cor. 3.9 and sowers Isa. 32.20 Mat. 13 32,, and planters, and reapers, because they should Mat. 9.37 Ioh, 4, 38 plow vp the hearts of men by the preaching of the lawe, and fit them for the receiuing of the seede of Gods word, and throw this seede into mens hearts, the force and increase whereof is onely from God alone.

12. Leaders, and Ioh. 10.2 Sheepheards of soules, because they must feede nourish, and refresh the flocke of Christ with heauenly foode, gouerne them with the sheepehooke of Ecclesiasticall discipline, and take care that the sheepe be not deuoured of the wolues, nor infected with the poyson of peruerse Doctrine, nor with the con­tagion of euill manners.

13. Priests, [...], not in that they offer vnto God either Christ or any other propitiatorie sacrifice, but because by the ministery of the Gospell they withdrawe men from the profanenesse of the world, and offer and present them before God, and set them v­pon the Altar Christ Iesus, by whose obedience they are iustified, and by whose spirit they are sanctified, to the end, their oblation may be made holy and acceptable before God through Christ. Rom. 15.16.

14. Begetters and Fathers 2. King. 6.21 1 Cor. 4.15 Galat. 4.19, for honours sake, in respect of them whom they teach, and Sauiours Obadia. vers. 21 1 Tim. 4.16., in which sence they are said to remit sinnes, which otherwise is proper to God alone Mar. 2, 17: but in­strumentally, because the spirit of God in the preaching of the word is powerfull in the regenerating 1 pet. 1.3, 23 of the elect.

15. [...] fellow workers with God, ministers, and 1 Cor 3, 9.10 builders.

16 The trumpet Isa. 58.1 of God, because they must proclaime perpetual warre to the wicked, and must stirre men vp to warre against the deuill and sinne.

17. The voice of God Mar. 1.3.

18. Fishers of men Mat. 4.19.

19. The feete of those that bring the glad tidings of peace and good things Rom, 10.15.

20. Presbyters, that is to say, Elders, because they must auoide youthfull inconstancie and lightnesse, and embrace and vse such grauity, as may procure them authoritie, and credit among the people.

[Page 564]21. Lastly, Christ could no way more honorably set fourth his ministers, then when he saith of them. Luk. 10.16. Hee that heareth you heareth mee; hee that despiseth you despiseth mee. And Paul 2. Cor. 3.8. could attribute nothing more glorious and ex­cellent vnto the ministerie, then when he said, That it is the mini­sterie of the spirit, of righteousnesse, of life eternall, and of reconciliati­on. 2. Cor. 3.8.9.

What is the office of pastors?

Ioh. 21.15To speake in the name of God, or to feede the flock of Christ, with the pure (that is) the onely word of God, and that learnedly, faithfully, sincerely, constantly, freely, without respect of per­sons, or any euill affection of the minde Ier. 1.7, teaching modestly 2. Cor. 10 13 14., defending the trueth, reprouing Tit, 1.9 errors, not with scoffes, but with argumentes, rebuking offences, admonishing all and singuler, of the calamities and tribulations to come, which accompany or follow the preaching of the Gospell. By the example of Christ Ioh. 15.18, and of Paule 1. Thess. 3 [...], comforting the heauie hearted, confirming those that are readie to fall, prouoking those that are sloathfull, often to beate vpon righteousnesse, faith, hope, charity, and good workes, both in publick, and in priuate.

2. To administer the Sacraments according to Christs institution.

3. To gouerne his flock with spirituall discipline.

4. To pray for the flock.

5. To haue a care of the poore.

6. To be themselues the patterne of the flock, in Doctrine, in life, and in the crosse; and to beware, that they do not pull downe that with their euill maners, whith they build vp with sincere and wholsom Doctrine, or as the prouerbe is, that they build not hea­uen with their words, and hell with their workes; and that they be not like the Carpenters, which built the Arke of Noe; for they pre­paring an Arke for others, whereby they should be freed from the Deluge, perished themselues in the midst of the floud 1. Tim. 1.3 18, 19 1 Tim. 4.12 2 Pet. 5.3.

What is the cause that should moue the pastors to such an earnest desire of feeding the sheepe of Christ?

The loue of the Prince of Pastors, our Lord Iesus Christ, who gaue himselfe for his sheepe; for he Ioh. 21.15. saith to Peter, Lo­uest thou mee? and hee making answere, I loue thee, [Page 565] hee addeth againe, Feede my sheepe; and so againe, and so the third time; signifying that no man is fit to feede Christs sheepe, but he that is led with the loue of Christ.

2. Moreouer the glorie of God, which is to bee preferred be­fore all the things of this world, and likewise the saluation of the sheepe.

Is it lawfull for the Pastor in the time of persecution to flie and to forsake his flocke?

There is an example of such flight in Christ himselfe Ioh. 7.1, in Da­uid 1. Sam. 19 10, in Paul Act. 9.21 &. 17, 14., and Christ teacheth it to bee in some respect ne­cessarie, Mat. 10.23. VVhen they persecute you in one citie, fly into a­nother; although Christ in that place speaketh rather of their per­seuerance, and swiftnesse in executing their office, then of the a­uoiding of persecution. But Augustine prescribeth this modera­tion to Honoratus; Let no man cowardly leauing his place, either trai­terously spoyle his flock, or giue an example of sloathfulnesse. And yet let no man vnaduisedly cast himselfe headlong into danger. If ei­ther the whole Church bee set vpon, or any part of the Church be sought to be put to death, the Pastor shall preposterously with­draw himselfe, vnlesse the flocke fly: for it were his part to lay downe his life for euery paaticuler Ioh. 10 11.. epist. 80. But it may sometimes happen that (the flock not desiring one ouer them) he by his absence ap­peasing the rage of the enemie, may so much the better prouide for the Church.

But hee that winketh at false Doctrine, he that doth not oppose himselfe against sinne, by reproouing and correcting it, hee that dares not with the Prophets and other true Pastors rebuke offen­ders to their faces; he that dares not offend any man, for feare of procuring the hatred of men, although hee doe not change his place, yet in minde he is a fugitiue. Because thou heldest thy peace (saith Augustine) thou stedst, thou heldst thy peace, because thou wast afraid. But hee that flyeth from place to place, either to augment his substance, or by reason of wearinesse, or for mens vnthankful­nesse, that man surely is a hireling.

Is it lawfull to seeke an Ecclesiasticall function?

It is lawfull for him that hath gifts, but yet not rashly, but cir­cumspectly, & moderately, and with a mind prepared to aduance [Page 6] the Church of God, when and where it shall seeme good vnto God, and with this condition, that he doe not ambitiously seeke, or by force occupie the Calling, that hee do not hinder the iudge­ment, but leaue it freely to those to whom it belongeth: for this is nothing else, but to offer his paines vnto the Church, that the talent committed vnto him may not bee buried; for the gifts of the spirit are giuen for the edification of the Church Mat. 25.14 15. And 1. Tim. 3.1. If any man desire a Bishoprick, he desireth a worthy worke. And 1. Cor. 14, 1. Desire spirituall gifts, and rather that yee may prophecie, that is, that for the time ye may teach the Church.

May hyre bee lawfully required and receiued of godly Pastors, seeing that Iohn. 10.10. hirelings are reprehended?

Saint Paul maketh answere 1, Cor. 9.14. So hath the Lord ordained, that they that preach the Gospell, should liue of the Gospell that is to say, by the preaching of the Gospel. Mat. 10.10. Galath. 6.6. Let him that is taught in the words, make him that hath taught him, partaker of all his goods. So that godly Pastors are not reprehended, who require the wages ap-apointed for them, but those only, who looke vnto the reward as the scope and end of their labors, and fly or keepe themselues si­lent, or change their notc, when the wolfe commeth, that so they may prouide for their owne liues; and seeke their owne, and not the things that are Iesus Christs. Phil. 2.21.

What is the end and vse of the holie Ministerie?

1. That the goodnesse of God may bee reuealed, in sauing men by the free couenant in Christ.

2. That the pure word of God may be preached, & being prea­ched, and vnderstoode of the hearers, may bee put in pra­ctise.

3. That it may be as the sheepheards Crooke, wherby the sheepe that are scattered may bee gathered vnto their sheepeheard Christ Iesus, and so refreshed and nourished with the food of the word Psa. 23.4.

4. That those that beleeue might bee saued, the kingdome of Christ might bee enlarged, and the Church preser­ued Ioh. 20, 23

[Page 567]5 For the gathering togither of the Saints, for the edification of the bodie of Christ, till we all meete together, in the vnity of faith and knowledge of the sonne of God vnto a perfect man, vnto the measure of the age of the fulnesse of Christ. Ephes. 4.12.13. and that we may increase in that eternall and spirituall life, til we grow ripe in Christ, and Christ in vs. Neither is the light or heat of the sunne, or meate and drinke so necessary, for the maintenāce and sustentation of this present life, as is the Pastorall function necessary for the conseruation of the Church vpon earth.

What end ought the Minister to propound vnto himselfe?

The glory of GOD, and the edification and saluation of the Church.

What are the things disagreeing hereunto?

1 The errour of the Swinkfeldians, who call the outward mi­nistery of teaching a dead letter, and therefore say, that inward re­uelations of the spirit are required also.

2 Of the Donatists, who denie, that the ministerie of wicked Ministers is powerfull in the administration of the Sacraments, ac­cording to Christs institution. And of the Anabaptists who hold that all who of themselues will, of what estate soeuer they bee, without any sending, ordination, examination, choyce, and te­stimonie of a lawfull calling, euen women if they be learned, may teach, either by word or writing, after the example of Holda, De­borah, and the fower daughters of Philip, which did Prophecie; whereas this nothing toucheth the ordinary function of teachers in the Church.

3 Of those which either goe about vtterly to put downe the ministery, or else make light of it, as not verie neces­sarie.

4 False Prophets, which preach the fancies of their owne brain and not the word of God.

5 Hirelings, who runne, neuer looking for a lawfull cal­ling, and enter in by the windowe, seeke their bellie, and the things that are their owne, and not the things that [Page 568] are Christs, which striue to get into the ministerie, not with a sincere loue of Christ and his flocke, but in a desire of their owne priuate commoditie; and insinuate themselues, not onely with Simoniacall subtiltie, but with base obsequies, and in seruile man­ner flatter all men by whose helpe they thinke they may bee ad­uanced.

6 The contempt of the ministerie in them, which doe not maintaine with their conuenient charge, the teachers and lear­ners of the word of God; And which despise the ministers, and giue not that honour vnto the holy and sacred ministerie that is meete.

7 The Symony of the Papists, and their buying and selling of holy orders, all neglect of law Diuine and Ecclesiasticall in the popish elections, as namely, that they haue no regard of learning or life, but promote rude asses, and those of most filthy & wicked life. They vse vaine ceremonies of annointing, shauing, wax can­dles and such toyes: they attribute that to the ministerie of men, which is only the worke of God alone, they transforme the ordi­nation of ministers into a sacrament. They doe no more thinke of feeding the flock then a cobler doth of ploughing.

8 In conclusion, all the popish hierarchie and the primacie of the Pope of Rome, contrary to the word of God. First, that from the authority of saint Paul, they make Peter the Bishop of Rome. Secōdly, the Romane Bishops, which would be thought to be the successors of Peter, call thēselues indeede the seruants of seruants, yet are not saluted by any other name, then our most holy Lords, they translate Empyres and Kingdomes, and finally, they vsurpe vnto themselues all gouernment, pure and mixt, they domineere in manner of Kings, they boast of the patrimony of Peter, v­surpe a double sword, spirituall and temporall (and yet haue neyther of both) and chalenge vnto themselues power, to draw all men to hell without cause, and cause euen Kings to kisse their feete. 3 They alleadge, that the Priests of Moses law were a figure of the Pastors of the Church of Christ, and their Masse-priests, they tearme by a false name of Presbyters or Priests

[Page 569]9 All those proud and arrogant titles of the Antichristian coun­terfeit Cleargie, of Patriarches, Princes, and such like.

10 The errour of them which make an equalitie betweene the Ministers of the Gospell. In holy functions they make no dif­ference betweene those that are temporarie, and those that are perpetuall, they that acknowledge no Priestes, but those that haue charge to teach publikely.

11 Those that vsurpe that authoritie in the Church, which was peculiar to the Apostles; for this is that which the Apostle a com­plaineth to be then done by some, who boasted themselues as if they were Apostles.

12 The conceipt of Morellius concerning the bringing againe into the Church of the Democraticke policie.

13 The subuersion of the christian ministerie, the confusion of Ecclesiasticall offices, the robbing of the Ecclesiasticall possessi­ons, the end whereof what it is like to be, the historie of b A­chan teacheth vs.

14 The sinne of those who make no difference, betweene the distribution of the Churches stocke, and the disposing of our pub­like goods, which is a thing meerely ciuill, but confound these two treasuries, the naming of all which things, is the confuting of them.

The three and fortieth common place. Of the power and authoritie of the Church, as also of Synods.

Is there any power of the Church?

YES there is 1. Because no family, no honest societie, no common-wealth, (and there­fore not the Church, which is the most ex­cellent society of all) can long stand or cō ­tinue without policy and gouernment.

2 Because God hath prescribed lawes to his Church, therefore he hath giuen power also to iudge according to those lawes.

3 Because in ancient time the Priests and Leuites bare rule ouer Ecclesiasticall matters Leuit. 14.3 Deut. 24.8., and the Synedry or Counsell for the administring of Gods behests was compacted of the Priests, Leuites, Lawyers, or Scribes, and the heads of families, or the elders of the people 2. Cro. 19.8 9.10.11. Mat. 5, 22..

Mat. 18.19.4 Because in the place of that Synedry or Counsell of the Syna­gogue, Christ did ordaine c in the Christian Church an Ecclesiasti­call Senate, and the Apostles haue diligently retained the same 1 Tim. 4.14, so as the Church hath alwaies had the like.

5 Because the power of the keyes is committed vnto the Church.

6 Because the preaching of the word would bee altogether vn­profitable, vnlesse the Church had power to bridle the contemners of the same.

7 Because as we must giue to Caesar, that that is Caesars, so to the Church that which is the Churches must be yeelded. Mat. 22.21.

By what name is it called?

Power, authority, Ecclesiasticall Iurisdiction, the keyes of the kingdome of heauen. Mat. 16.19. I will giue thee the keyes of the Kingdome of heauen. So called by a Metaphore, whereby is signifi­ed the power of a Steward in admitting in, and keeping from comming into the house, whom his master pleaseth Esa. 20.22., because the [Page 571] kingdome of heauen (which is the Church) is administred, that is to say, is opened to the beleeuer, and shut to the vnbeleuer by the preaching of the Gospell, yea euen heauen it selfe is pro­pounded vnto vs as a mansion house, vnto the which there is onely one entrance by Christ Iesus. And to Christ faith only lea­deth vs, which the holy ghost doth create in vs, by the ministery of the word and Sacraments, which ministerie, because it is com­mitted vnto the Pastors, therefore they are said to beare the keyes of the kingdome of heauen.

VVhat is the Ecclesiasticall power?

It is that power that is giuen to the Church, to be exercised by those that are set ouer the Church, to establish and preserue the puritie of the doctrine, and of the worship of God, decencie, order, holinesse of manners & honestie, aswel publicke as priuate, in the Church and the members therof, and that not of any liber­ty to commaund euery thing, or at pleasure: but by the prescript rule, and according to the meaning of the written word of God, for the saluation and edification of the Church.

Ʋ Ʋhence or from whom is this power?

From God by Iesus Christ, for if you looke vnto men by whom this power is administred, it is onely a meere ministery, But if ye looke vnto Christ, it is a most high authority, then which there is vpon earth none greater, more profitable, or more excellent. But the efficacy of it is from the holy Ghost, which worketh in the mi­nisterie of the word, Iohn. 20.22. Receiue the holy Ghost, &c.

Doth this Ecclesiasticall authority differ from the ciuil authority?

Yes indeed: witnes Christ himselfe, Luke. 12.14. & 22.15 26. 2 Co. 10.4 They do a­gree indeed in the cause efficient, for the author of both is God But they differ first in the matter. For the matter of ciuil authority is, a society of men, and the preseruation therof, for the leading of this corporal life, vnder one & the same magistrat. But the matter of Ecclesiastical authority is, a company of Christian men, so farre forth as they are called of God, and consecrated to lead a spirituall life, in the true obedience of God. Moreouer ciuill authority hath reference vnto [...], that is to say things earthly and transito­ry, which belong to the vse of this life 1. Cor. 6.3; Ecclesiastical authority is referred vnto things spirituall, and those which appertaine to the worship of God 2. Cor. 10.1 6.

[Page 572]2 They differ in the proper end. For the ende of the magistrate is, that he may keepe the societie of men in peace and quietnesse, instruct them by good lawes, preserue and keepe safe the bo­dies and goods of his Citizens, and maintaine and defend their liues, namely, so farre forth as they are inhabitants of this world, & doe liue vpon this earth Rom. 13.2.5 1 Tim, 2 2, albeit euen by him God will haue that same [...] of Religion to be preserued, as 2. Chron. 15.13. King Asa made a law on this manner: If any man seeke not the Lord God of Israell, let him die. But the direct end of the Pastors, is that they may build vp, gouerne, instruct, and teach the consciences of the Citizens of the Church, by the word of God, so farre forth as they are freemen of the kingdome of heauen, and are in time to be gathered together in heauen Eph. 1 [...].8 Phil. 3.20 Coloss. 3.2.3: whence it is, that the Eccle­siasticall authoritie is called Ius poli, or the law of heauen, and the ciuill authoritie is called Ius Soli, or the lawe of the land or soyle.

3 They differ in forme, for ciuill authoritie for the most part is [...] and Arbitrarie, and therefore Praetory, or Dictatory consting in the pleasure of those vpon whom it is bestowed, for they haue power of life and death, and authoritie to make lawes. But the gouernment Ecclesiasticall is onely [...] Ministra­torie, bounded within certaine limits and lawes, by God himselfe the onele lawgiuer. For the Church hath receiued lawes of beleeuing, but she makes no lawes, neyther can she al­ter those lawes she hath, but must preserue and keepe them, and hath no power but as a Deputie or Vicegerent, and that at the wil of the Lord, and doth onely (as an Eccho) resound and deliuer that vnto others, which it hath heard God speaking in the scrip­tures Malach. 2 6.7 Ezech. 3.17, Ier. 23.28 Mat. 28.20.

4 They differ in the manner, both of their iudgement and ex­ecution. For the Magistrate iudgeth according to the lawes of man made by himselfe, he himselfe weaueth the iudgement webb, he condemneth the offender against his will, yea though he de­nie that fact, yet by the mouth of witnesses he condemneth him as truly guiltie Deut, 19 15. Mat. 18.16,. But the Ecclesiasticall authoritie, iudgeth one­ly according to the written word of God, it weaueth not the webb of iudgement, but summarily knoweth the whole matter through Charitie, and by the mouth of the sinner himselfe, and then when [Page 573] he hath confessed the matter, then doth he know him as guiltie, and exhorteth him to repentance Mat. 15.25 16 1 Cor, 5.4.5 2 Cor. 2.7. & 7.11. Moreouer the ciuill autho­ritie executeth iudgement with the carnall sword, with fine, with imprisonment, marshall force, with death it selfe; the Ecclesiasti­call gouernment executeth her decrees with the sword of the spirit, that is, the word of God, namely with censures, reproofe suspension, and lastly excommunication 2, Thes. 3, 14 1 Tim. 1.20. For that the Apostles did sometimes vse corporall punishment Act. 5.5 &. 13.11., it was a matter ex­traordinarie, when the Magistrate was a wicked man. So that the one doth not take away the other, but establisheth it.

Of how many sorts is the Ecclesiasticall authoritie or gouernment?

Of three sorts, the authoritie of Ministerie, of Order, and of Reproofe, or Ecclesiasticall gouernment, whereof hereafter in his proper place.

What is the power of Ministerie?

It is the authoritie, or power of teaching in the Church, not euerie thing, but that alone, which the Lord hath prescribed by his Prophets and Apostles, and of administring those Sacraments which he hath instituted, according to his ordinance; and of blessing of mariages, according to the perpetuall vse of the Church, which power doth belong onely to the Pastors, though oftentimes Deacons in these things haue supplied the Pastors roomes. And this is that, that is specially meant by the termes of the keyes, and of opening and shutting Mat. 16.19: And it is the former part of the keys, for the later part belongeth vnto the discipline of ex­communication.

What is the first part of these keyes?

Nothing else but the preaching of the Gospell, committed vn­to the ministers, wherby is pronounced vnto the beleeuers free remission of sinnes through Christ, and to the vnbeleeuers is de­nounced the reteining of their sinnes. For that which Christ said vnto Peter. Math. 16.19. I will giue thee the keyes of the kingdome of heauen, whatsoeuer thou shalt binde or loose vpon earth, shall bee ratified in heauen: Saint Iohn thus properly expoundeth it, Iohn. 20.23. Receiue the holy Ghost, whose sinnes ye remit, they shall be remitted, and whose sinnes yee retayne, they shall be retayned in heauen.

How many Keyes are there?

Although there be but one ministerie of the word, wherby sins are loosed and bound, and therefore there is but one key, to open and shut the kingdome of heauen, yet notwithstanding, in regard of the diuers obiects and effects, the Key is accompted to be two fold, one loosing or opening, the other binding or shutting, inasmuch as the same Gospell is the power of God to saluation, to euery one that beleeueth. Ro. 1.16. & the sauour of death vnto death, to euery one that doth not beleeue. 2. Cor. 2.16.

The loosing key is that part of the ministerie, whereby remission of sinnes, or absolution from sinnes in the name of Christ is pro­nounced vnto the beleeuers, according to the word of God, some­time publikely, and sometime priuatly: And so heauen is opened, and the beleeuer is loosed, and set at liberty, by the preaching of the gospell, from the bonds of sinne, which hold vs in captiuity, yea from death, and euerlasting damnation, and is declared to be an heire of life eternall Luk. 1.77, Act. 2.38. Ioh. 20.23.

The binding key, is the other part of the Ministerie, whereby the re­tention of their sinnes is denounced vnto the vnbeleeuers, and dis­obedient, and so heauen is shut vnto them, & they are bound, that is, they remaine captiued in the chaines of sinne, and are adiud­ged vnto death and damnation, vnlesse Repentance follow.

And those keyes are of such weight and efficacy, that whatso­euer is opened or remitted, and likewse whatsoeuer is shut or re­tained in earth, by the preaching of the Gospell, is said also to be opened, loosed, and remitted, and contrarily to be shut bound, and reteyned in heauen, according to that, Luke. 10.16. He that heareth you heareth me, he that despiseth you, despiseth me. And Ioh. 7.18.36. Hee that beleeueth shall be saued, he that beleeueth not is al­readie condemned. So that indeed, the key of the ministerie is but one, but in vse double. But he that beleeueth the gospell by the power of the holy ghost, bringeth also faith, which is as it were a­nother key of the kingdome of heauen.

Whereon dependeth this power.

Not vpon the person or worthines of the ministers, (for in­deed they cannot properly eyther bind or loose any man, or open or shut the kingdome of heauen vnto any man at their pleasure) but it dependeth vpon their lawfull ministerie, or rather vpon [Page 575] God himselfe, who by the holy ghost is powerfull in the mini­sterie of the word, as often as the minister doth duely execute his office heb. 4.12. In which sense those sayings Marke. 2.7. Who can forgiue sinnes but God alone, (namely in his owne right, and by his owne authoritie:) and that Iohn. 20, 23. Whose sinnes ye re­mit (namely instrumētally, or by preaching in the name of Christ) they are remitted, must be reconciled.

To whom are these keyes giuen.

Not to Peter alone, but equally to all the Apostles, and to the faithfull Pastors of all ages, to whom Christ saith, Receiue the holy Ghost, if you remit the sinnes of anie, they are remitted vnto them, if you retaine the sinnes of any, they are retayned. Iohn. 20.23.

Which is the other part of Ecclesiasticall power

It is called the power of Order, because it hath a certaine and set rule, namely the word of God, which it must alwaies fol­low. And it is rhar power of the Church, whereby it is occu­pied, both about doctrine, and the principles of faith, and is callled [...] Doctrinall, and also about the making of lawes in the Church, for the outward gouernment thereof, and is spe­cially called [...] that is, ordained or appointed.

VVhat is the power of the Church concerning Doctrine?

It is of two sorts. Common, and Speciall, Common is the com­mon right belonging to the whole Church, not to the Pastors onely, but to euerie member thereof. 1 To keepe and preserue the scriptures with verie great faithfulnesse, like a Notarie or Register; diligently to read them, and not by way of authority to iudge of the scriptures, for the Church it selfe is subiect to the scriptures, but to iudge according to the scriptures, and to distinguish and discerne like a Moderator, the true, naturall, and right scriptures, from the false, imaginarie, and counter­feit, the spirit of God being their guide, for the sheepe know the voyce of the shepheard, Iohn. 10.4 2. To know, admit, and ap­prooue, true Doctrine out of the scriptures. Iohn. 5.39. Search the Scriptures. And to reproue false doctrine. Mat, 7.15 Beware of false Prophets. And Luke, 12.1. Take heede of [Page 576] the leauen of the Pharises. And Galat. 1.8. If any man teach ano­ther doctrine, let him be accursed. Whereupon Augustine lib. 11. Contra Faustum, cap. 5. The scripture is set in a seat on high, where­unto euerie faithfull and godly vnderstanding must stoope. And in a­nother place, lib. de Religione, cap. 31. It is lawfull with pure hearts to know the eternall Law, but to iudge it is altogether vnlawfull and wicked.

Speciall power the Church hath none to frame new Articles of faith, or to teach any thing beside the word of God written, but, like a Cryer, to publish and preach the scriptures, to propound onely the word of the Prophets and Apostles, to omit nothing, [...] alter nothing, to adde or inuent nothing of their owne Deut. 4.2 & 12, 32 Reue. 22.18 19, and to referre all things (according to the word) to Gods glorie, and the edification of the Church: Furthermore, so to expound and prooue the Principles out of the Canonicall scriptures, and to interptete the same Scriptures not out of any preiudicate o­pinion, or the priuate sense of any one man, but out of the fountaines and originals, by examination of euerie se­uerall word, by obseruation of the style, and phrase of the scrip­ture, by consideration of the state of the question and matter in hand, and of the things going before and comming after, and by conference of one scripture with another, that they may agree with the Analogie, rule, and square of faith, briefly comprehen­ded in the Apostles Creed Mat. 23.8, &. 28.20. Rom. 12.6 1 Pet. 4.11. Lastly, to take away all ordinances, or rather phantasies of all men, of what degree soeuer they bee, that the decrees of God alone may remaine firme and establi­shed. 2. Cor. 4.7. These are those spirituall weapons, mightie 2 Cor. 10 4.5 through God to cast downe strong holds, whereby the faithfull soul­diers of God may cast downe the imaginations, and euerie high thing, which is exalted against the knowledge of God; wherby they may build the house of Christ, ouerthrow Sathan, feed the sheep, driue away the Wolues, instruct them that are apt to learne, to proue them that are stubborne and froward; lastly whereby they may lighten, and if neede be thunder; and resting them­selues vpon the power of Christ, may rule and gouerne all, from the highest to the lowest; but all things according to the word of God, and so, as no man must take vnto him­selfe any authoritie to teach in the Church, eyther by writing, [Page 577] or word, without a lawfull calling, where indeede Order preuaileth, which no man with a good conscience can despise, (for this were to open a window to the Anabaptistical furie) and that The Spirits of the Prophets may be subiect to the Prophets. 1. Cor. 14.30.31. Albeit that all Christians ought mutually to teach, exhort, reprehend, and comfort one another in the Lord: and that all hous­holds should so be gouerned of the maisters and mistresses of the family, that they should beare a representation of so many priuate Churches, no man will denie.

Are we simply to heare the voyce of the Church, to receiue whatsoeuer it teacheth

No, but whatsoeuer it is taught of God, and commaunded to teach, and is able to approoue by the authoritie of the word of God.

Is it in the Churches power to consigne the Canon of Scripture?

The Church cannot make Bookes not Canonicall to be Ca­nonicall, but onely is a meanes that such Bookes be receiued as Canonicall which in truth, and of themselues are such. The Church, I say, doth not make Scripture to be Authenticall, but de­clareth it to be so. For that onely is called Authenticall, which is of it selfe sufficient, which commendeth, supporteth and prooueth it selfe and from it selfe hath credit and authoritie.

May not yet the Church be a meanes to beleeue that there is a word written, and other thinges which pertaine to saluation?

It is indeede a meanes, not a principall meanes, but onely an ex­ternall, and ministeriall meanes: but the, principall cause of belee­uing, is the spirit of God: and the Church is a lesse principall in­strument, that is by which not for which we beleeue; Paule doth plant, and Apollo doth water, but God giueth the increase. 1 Cor. 3.6 The church hath no efficacie to reueale without the spirit, nei­ther can the Church make, that true thinges in themselues be be­leeued of vs for true, but by the testimonie of the holy Ghost, shee doth commend the Scripture which is her chiefe office.

Truely the Church sometimes may compell men by her authoritie and perpetuall testimonie, that they may be perswa­ded, and that they may know the Scriptures to be Canonicall: [Page 578] (neither should we haue beleeued the Scriptures, except the Church had proposed them, and recommended them vnto vs,) but that in priuate and internally men may be perswaded in their heartes of their veritie, none can effect that, but the spirit of God. For neither faith is the gift of the Church, neither is our faith re­solued into the voyce and iudgment of the Church, but in the word of God comprised in the canonicall Scriptures

Whether hath the Church authoritie, and full power to interprete the scriptures?

No, but it hath his power from the holy Ghost, speaking pub­likely and manifestly in the scriptures, and also secretly testifying the same in our heartes, & also in the authoritie of the Scripture, so that the sense of the scripture is to be takē onely out of the scrip­ture, and the holy Ghost; and the scripture is to be interpreted by scripture. because faith alone doth proceede from the scripture.

2 Because they are to be expounded and vnderstood by the same spirit, wherewith they are written according to that of Ioh. 2 10. The annointing teacheth you of all things Isa. 50, 16..

3 Because the Church hath not equall authoritie with the scrip­ture Gal. 1.18.

4 Because those of Berea are commended, for that they did examine Paules doctrine by the scriptures. Act. 17.11

5 Because the Church may erre.

6 Because he alone hath the greatest authoritie in expoun­ding the law, which made the law: so we read, Nehem. 8, 8. he read plainly the law vnto the people, and expounding the meaning; he made it plaine by the scripture it selfe: yet notwithstanding we denie not, but that the Church hath power to interpret the scrip­ture, and that onely in the Church this gift of interpretation doth remaine: but we denie that the interpretation of the scripture is tyed to any certaine seat and succession of men, and that the Pope ought to chalenge to himselfe such power ouer the scripture. For Moses verily did sit as chiefe Iudge in matters controuersall Ep. 18.13 26, but he was a Prophet indued with singular wisedome, adorned with extraordinarie gifts of God, commended by diuine testimonies from God, and sent immediatly from God himselfe: but the Pope hath no such power. And Deut. 17.8. and in the verses following, all are commaunded to obey the decree of the chiefe Iudge, but [Page 579] with this condition, If that be iudge according to the law of God, and Mal. 1.7. It is commaunded, that the priests lips, shall keepe knowledge, and that they shall require the law out of his mouth: but they haue no promise that they shall al [...]aies doe so: for it follow­eth, but you haue declined out of the way, & haue caused many so to do.

Neyther doe the keyes of the kingdome of heauen committed to Peter Mat. 16.19, signify authority of interpreting the scriptures, but of prea­ching the Gospell, which was not soly giuen to Peter, but also to the rest of the Apostles, Mat. 20.18 Ioh. 20.21, and Mat. 18.17. Christ commandeth the Chuch to be heard, but that is the true Church, and then one­ly when she doth commaund those things which Christ doth ap­prooue and commaund, so the Scribes and Pharises were to bee heard Mat. 23, 2, so long as sitting in Moses chayre they did follow Moses in his teaching: otherwise Christ gaue his disciples a caueat to take heed of the leauen of the Pharises Mat. 16.6.

7 In councils many great things haue beene defined, yet not­withstanding wee see it hath beene determined not accor­ding to the councill, but by the authority of the scriptures. Act. 15.6.15.

Ʋ Ʋhat power hath the Church in traditions, or ma­king lawes?

It is Constitutiue: [...] not for that it hath any power to impose lawes vpon the conscience, or that they should prescribe what is iust, or what is vniust, which is not lawful for the Angels to doe a, for our onely Master and Lawgiuer is the sonne of God, b, our spouse Eph. 5.30,, Lord 1. Cor. 8.6,, the interpreter, of his fathers will Ioh 1.18., the head of the Church Eph. 5.15., and alone Doctor: of whom alone absolutely was spoken, Gal. 1.8 Iam. 4.11 heare him Mat. 17.7, who alone hath power and authoritie ouer our conscien­ces, who also most fully in his word hath comprised and plainly declared all the counsell of our saluation, and the whole summe of true righteousnes, and all the parts of the worship of his name, vnto which eyther to add or detract were abhominable: but be­cause it is lawfull for the Pastors & gouernous of the Church, in externall and indifferent things to establish or abrogate certaine rules, Canons, or lawes, for the gouernment, order, & decency, as also certaine rites for the maintenance of honesty, & for the better maintaining of a consent in all the members of the Church in this outward worship, so farre forth as eyther the necessitie or pro­fit [Page 580] of the Church shall thinke requisite: neither are such Canons for the most part vniuersall or perpetuall. Col. 2.5.

For all things in the Church ought to be done decently and or­derly, which is the house of God 1 Cor. 14.40 1 Tim. 3.15, by the example of the A­postles in the first Synode holden at Ierusalem, and of Paule 1 Cor. 11.4.7.34: of these rules the Apostle, 2. Thess. 2.15. saith, Hold the traditions which you haue learned eyther by word, or by our Epistle: Except we will vnderstand by doctrine deliuered, not an other, which part­ly by word, and partlie by Epistle was deliuered; but the same, which both by word, as also by Pauls Epistle they were taught 2 Thess. 3.6, But the spirit the teacher of all truth, Act. 15.24 being especially promised to the Apostles Ioh. 14. & 16., taught them no new thing, but declared and brought to their memories, that which before they had heard: and although all the words are not written word for word, but onely in substance, yet notwithstanding all things necessarie are written. Iohn. 20.31.

Shew some examples of those lawes which were appointed, or those traditions which were to be made by the Church, or these Ecclesiasticall constitutions deliuered by word of mouth

Such as these, that the Supper of the Lord must be receiued of those which are fasting: that we must pray kneeling and bare-headed: that the Sacraments must be administred not basely, but with some reuerence and dignitie: that in burying the dead, and in matrimonie some decorum shall be obserued: to appoint daies, houres, certaine places, concent of songs, solemne order in praiers, and sermons, in Prouiding Catechismes, and destine them all to misticall actions, and other such like: which according to their genus or kind, that is, such a decencie commaunded to vs all, are diuine, but according to their speciall forme, chey are humane and changeable.

What Cautions or to be vsed and obserued in writing those lawes and humane traditions?

1 That they be not repugnant to the analogy of faith, or that they lead vs not from Christ, or be superstitious: of which sort for the most part the popish rites are: neither must our consciences be intangled, as though those lawes of order and decency be for that cause onely brought in, as if they were parts of diuine worship.

[Page 581]2 That they be not preferred before the heauenly doctrine which the Apostles receiuing from God haue deliuered: nei [...] must those lawes be eternall or immutable, but as necessitie shall require, mutable.

3 That those things which are vnprofitable, ridiculous, foolish, & parasitical and operatiue, should not be appointed for a graue, ho­nest, and profitable order: such as those which the Papacie doth commaund of Auricular confession, the difference of meates, daies, and apparell, vowed peregrination and the like.

4 That the Church be not burdened with the multitude of those precepts, as is done in poperie, and the true and pure wor­ship of God be oppressed, as it was once done of the Pharisies Mat. 23.4.: and so the commaundements of God be made void in respect of men Mat 15.3. Mar. 7.13. Act. 15.10..

That they doe not degenerate into superstition or impietie: that there be no merit ascribed to them, or worship or neces­sitie: that is, they may not be accounted necessarie to saluation, or a part of Gods worship; and that of themselues, by the work done, as they speake: which if it come to passe, let them pre­sently be reformed, or altogether abolished, by the example of Ezechias, which brake in peeces the brasen Serpent 2. Reg. 18, 4: and lastly we must beware least through a pretence of indifferencie, they offer poyson, and hide a deadly hooke vnder a hony bayte.

VVho can ratifie or abolish those lawes?

In particuler Churches the Pastors by the sage iudgement of the Consistory, and the authority of the Christian magistrate, his consent being thereunto adioyned; lastly the flocke being certi­fied therof, & approouing the same, who verily ought not rashly to forsake the opinion of their Pastors, and superintendents, be­ing confirmed by the word of God, & sound reasons: but in pro­uinciall Churches, it is the office of the Synods, being lawfully cal­led in the Lord, to constitute such kind of lawes.

VVhat is a lawfull Synode?

It is an assembly or meeting, and councill, either of certain places (& that is, named A prouinciall Synod:) or else of the whole Church (and so it is called Oecumenicall or vniuersall) represented by cer­taine choise persons of her selfe, for a certaine time, as Pastors and gouernours, being remoued as well from all popular gouern­ment, [Page 582] as from smal gouernment, and especially from Antichristian [...]yrannie, that they may expell the wolues, and compose all con­trouersies which are raised in the Church, out of the word of God, prouided that it be alwaies their rule: that they may main­taine pure doctrine, and appoint such an outward cutaxie and goood order, as seemeth most expedient for the whole Church Act 15.2.6 &c,.

And of such Synods there is great profit. 1. Because that which is sought of many, is with greater facility obtained. 2 Be­cause errors, & heretiks patrons of errors are more easily repressed and condemned by common consent, and iudgement of many.

By whom are Synods to be called and appoynted?

By the chiefe Magistrate if hee bee faithfull, or at least if he to­lerate the Christian faith, who also eyther by himselfe, or by o­thers whom he hath made choyse of, ought to be president of the Synode. For it is the office of the Magistrate, as the nurce of the Church, to preserue the peace and quiet thereof: but so, that he doth submit himselfe to the word explaned by the mouth of the minister: but if hee bee an infidel, then it is the office of the Pastors, to haue regard as much as in them lyeth, that the Church of Christ be no whit damnified, and mutually to stirre vp each other, that by a common consent they may meete, in the name of the Church, without any prerogatiue of places to choose those who are knowne to excell in doctrine, integritie of life, and other gifts of the holy Ghost (the Laitie being not ex­cluded) as it is manifest out of the Acts. Chap. 15.2, 22.23.25. but especially that as Chrst did sit Luk. 2.46., in the midst of the doctors, so now he must be present and beare rule in the councel of the doctors.

Are all things which Synods decree, to be accounted alwaies for true and vndoubted?

They are not, as it is apparant by the second Nicene Councell, which did determine against the word of God, for the worship­ping of Idols: and the second Councell holden at Ephesus, where the heresie of Eutiches preuailed: and the Aphrican Councels, where Cyprian was, where it was established, that those which were baptized by hereticks should be rebaptized, for the Church on earth may erre, yea, being gathered together, as it is euident out of Esay; 56.10. Ier. 6.13. Exod. 22.25 1 Reg. 22.6 22 Mar 12.29 Ioh. 11.2 47 2 Thess. 2.4.11, the reason is, because the Church on earth is not composed of the blessed Angesl, but of men, whose propertie it is to erre, and to be deceiued: for that which is said, [Page 583] Psal. 89.6. that the truth of God is in the congregation of his saints. it is to be vnderstood either of the holy Angels liuing in heauen, or els of the church where the pure preaching of the gospel soūdeth.

Is there any authoritie of the Synods?

There is, but that which doth depend on the word of God, namely which is of Christs promise, Mat. 18.2 [...]. where two or three (so more) be gathered together in my name, there am I in the the midst of them; neither is it to be doubted, but that much more some vni­uersall company he doth gouern by his spirit Act. 15.2 [...] Cor. 5.4. Therfore the iudg­ments of Synods are not to be despised, especially of those where Christ doth sit in the middest, but withall obserue by what con­dition Christ is in the middest of a councell, if it be gathered to­gether in his name, and the scripture bee in the most eminent place, for then the definition of the councils concerning that o­pinion which is controuersed, after lawfull examination, and iust inquiry, hath his waigh [...]: which notwithstanding it selfe must be tried by the touchstone of the scripture: according to that, try all things, keepe that which is good. 1. Thess. 5.21.

Doth not the Apostle commād vs to obey rulers & gouernors? He. 13.17

Yes verily: but both with an implicite condition, if they be true ru­lers, & let not the word of God, the volume of the law depart frō their mouths Ios. 1.7.8., if they sit in Moses chaire, that is, they teach the doctrine of Moses incorruptly Mat. 23.2: & in those things which are peculier to their ministery, as in the word of God, & lawfull administratiō of the Sacraments. But yet the spirits are to be tried, that is (by a Metonymy) those which say they are indued with the spirit of god whether they be of God. 1. Ioh. 4.1. which cannot be done more cer­tainly by any thing then by the scripture, to which the Lord com­mandeth the triall of spirits to be conformed Deut. 13.1 2.3, 4, neither must we harken to the words of the false Prophets Ier. 23, 19.

By what name were they wont to cal the definitions of Synods?

Canons, which then especially haue authority, & are as lawes, & whosoeuer contemns & violates them must vndergo the politicke punishmēt inflicted by the magistrate, so soon as they are ratified & cōfirmed by the chief magistrat, but before, they are not auailable by reason of politicall punishment, although they be by reason of censure.

Do such constitutions bind the conscience before God?

No truly by themselues, for that they are humane and muta­ble, yet notwitstanding, being once set downe, to violate [Page 584] or contemne them with safe conscience no man can, both in re­spect of scandalizing others, as also by reason of contumacy: but euerie one is tied faithfully to obserue them, and that with a free conscience 1 Cor. 10.28, 29: but so as it may be done without scandall, that is, so that the weaker brethren be not offended, and when vpon iust causes we be hindered, sometimes it is lawfull to omit them, our consciences being not offended.

VVhat is the ende of this power?

In generall the glorie of God, and the edification of the Church, to vs, saith Paule. 2. Cor. 10.8. & 13.10. is power giuen to edifi­cation, not to destruction: but the end of Synods is the assertion of the pure doctrine of God comprehended in his word against the heretickes, and the constitution of Ecclesiastical gouernment, in respect of the diuerse circumstances of time, place, and persons.

VVhat effect or vse haue they?

Order, and Decencie 1. Co. 4.40: Order, whereby the presidents and publishers of the gospell haue a certaine rule in their actions, and doe accustome their auditors to obedience, and in a well gouer­ned estate of the Church, peace and concord is kept: Comelines whereby we may be incited by those helpes, to pietie, and that grauitie may appeare in the handling of pietie.

VVhat things are repugnant to this Doctrine?

1 The errour, both of those which ascribe to much, and also of those which do attribute too little to the Church.

2 The errour of the Nouatians, or Catharists, who deny par­don to those which are fallen, by their confession; or to those which are defiled with great offences.

3 The Monarchie of the Papacie and tyranny, which they haue arrogated to themselues, in translating the kingdomes of the world.

2 That tyrannicall voyce, that the Pope of Rome ought to be iudged of no mortall man, and that hee is aboue the councill.

3 That vsurping and abusing the keyes, and the power of re­mitting or retaining sinnes at his pleasure.

4 That maioritie, and supreme power, which hee hath taken to himselfe, by vertue of succession, and of the Church, when soeuer hee please, in consigning the Ca­non of Scripture, In interpreting the word of GOD, [Page 585] and giuing the true sense of the Scripture: in forging new Articles of our faith: in making lawes, and proposing traditions, and esta­blishing wicked decrees; because as they say, that the Bishoppe hath all lawes in the closet of his heart.

5. All Ceremonies, Popish rites, and will-worship, repugnant to the word of God.

6, That errour, that the Church is the rule of all things which are to bee beleeued; when as on the contrarie, the Scripture alone is the rule of faith.

7. A wicked and superstitious opinion of necessity, merit, and worshippe, in the obseruation of humane ceremonies.

8. A foolish zeale of Moses law.

9. That Sacriledge, wherby they driue the laity from the reading of the word of God, and doe prohibite Bibles to bee Printed in the vulgar tongue.

10. Furthermore, that Councils should be assembled and go­uerned by the authoritie of the Pope, and that such Councils can­not erre.

11. That the Church ought to supply the defect of the word written, by written traditions, which is to attribute more autho­rity and power to the Church, then is meete.

12, That the Church is eminent in generall Councils, and that the trueth remaineth no where, but amongst their Pastors.

13. That the power of interpreting the Scriptures is in the Coun­cils, and that no man may appeale from them.

14. That the approbation of the Scripture to be either Canoni­call, or Apocryphall, dependeth on the iudgement of the Church.

15. The contempt of constitutions, simply for order and decency appointed in the Church.

16. The errour of those, who in Ecclesiasticall controuersies, re­sting on their owne priuate iudgements & opinions, do disclaime Synods, and all definitions deliuered by Synods.

The foure and fortieth common place. Of the Gouernment and Iurisdiction of the Church, where also of fasting.

What is the third part of Ecclesiasticall power?

I Ʋdiciarie, or Iurisdiction Ecclesiastical, altogi­ther to be distinguished from ciuill, and is com­monly called power, and it is another part or kinde of the power of the keyes, distinguished from the former: for that the first, whereof Mat. 16.19. and Ioh. 20.23. which is the office of teaching or of preaching the Gospell com­mitted to the Pastors, doth properly appertaine vnto them: but this doth belong to the moral discipline of the Church, and repres­sing of offencs, commended to the Church: which the Graecians cal [...] or [...], that is discipline, correction, institution, wher­of Christ speaketh Mat. 18.17.18. If a brother do not heare the Church, let him be as a Heathen or Publican vnto thee: verily I say vnto you, whatsoeuer you shall binde on earth shall be bound in heauen, and whatsoeuer you shall loose, shall be loosed: for the Church doth bind whom she doth excommunicate, and she doth loose when she againe receiues men into her society.

VVhat is Ecclesiasticall gouer [...]ment?

It is an Ecclesiasticall Paedagogie, instituted by the authority of the word of God, whereby men being receiued into the familie of Christ, they are guided to godlinesse, and compelled not to commit any thing vnworthy the Christian profession: but those which do offend, and are inordinate, are reproued, chidden, and corrected, that they may returne into the right way, and that euery one may do their dutie according to the direction of the Gospell.

How manifold is Ecclesiasticall gouernment?

Twofold: Common, vnto which all citizens of the Church ought equally to be subiect, and proper which is peculier to the Clergie, and doth solely appertain to the ministers of the Church, to reteine them in their dutie; and the common againe is twofold, ordinary & extraordinary, now that is ordinary, which alwaies hath the word of God, and Apostolicall tradition for his rule, and from which it [Page 587] doth neuer decline, and is alwaies obserued in the Church.

How many parts bee there of ordinary gouernment?

Two, the one in correcting those which fall, the other in exerci­sing Ecclesiasticall censures.

How manyfold are these falles.

Twofold, either in Doctrine, or manners.

What is the fall touching Doctrine?

Errour in Doctrine, or Dogmaticall opinion, which doth arise ei­ther of sole simple ignorance, or together with it impiety: but if they doe so decline from the wholsome receiued doctrine, that despising the iudgement both of God, and the Church, their opinion be obstinately and stubbornly defended, and the con­cord of the Church violated, it is then named heresie.

Ʋ Ʋhat discipline is here to be vsed?

Ignorant men ought by little and little to be instructed 1 Cor. 3, 2 Rom. 14.1 Eph. 4.2, and yet malice to bee reproued both by priuate and publick admonitions, and if occasion serue, they must bee restrained by Ecclesiasticall iudgements before the Consistory Act. 7.51. &. 13.10 Gal. 3.1, but we must shunne an he­retick after one or two admonitions Tit. 3.10,, reseruing the magistrates office to himselfe.

VVhat is the fall touching manners?

A sin, said or done, wherby our neighbour is wronged: and it is twofold, priuate or hidden, and publick or manifest: Mat. 18.15.16 that is hidden wherof one, or few are guilty, and it is not a publick offence: and againe, it is committed either of malice, or ignorance, or humane weaknesse.

What kind of discipline ought here to be obserued?

Priuate admonition is to be vsed, & that according to Christ his rule prescribed: wherof yet are foure degrees 1. That he which offendeth be admonished, & priuately censured of him, to whom alone that sin is knowne, least that euil do grow on further, which we may redresse by priuate remedy: for the Greek word [...] doth signifie, to thee, or with thee, that is before thee, or thou being priuie to it. 2. that if he should despise this correction, he be again admo­nished before one or two witnesses. 3. That if hee shal contemne their admonitions, he be admonished of the Church, that is, of the Ecclesiastical Senate. 4. If that this way take no successe, he be ac­coūted for an Ethnick & Publican, i. for a wicked & profane man, [Page 590] for an Ethnick (by the old distinction of Israel from other peo­ple, which are called [...] Gentiles and strangers among the He­brewes, and aliants from the common weale of Israell, and from the Couenant of promise Ephe. 2.12.) is he which is profane and altogether an aliant in religion: but Publicans, which amongst the Romans, that is profane men, did wholy addict themselues to ex­action of tributes, and did lead their life with the vncircumcised, and were verie infamous by reason of their auarice, and they were reputed amongst the profane by all other Iewes, and they were called sinners or wicked men Mat. 9, 10 & 11.19. Luk. 7.34. &. 18.11.

Yet notwithstanding this correction is wisely to bee vsed: for if on be fallen of ignorance, or infirmitie, a mild admonition suf­ficeth, with an exhortation that hereafter hee should feare such a fall: but if hee sinne vpon malice, euen a secret fault is more se­uerely to be corrected: but a relapse is more sharpely to be hand­led, then once being fallen by humane frailty.

What is a publick fall or sinne?

Which is openly committed, or publickly knowne, manifest, and ioyned with a publick offence: and it is an offence, which is committed either by error, or infirmity, or by an vnexpected chance: or an hainous offence, as whoredome, adultery, vsury, drunkennesse, theft, or stubbornesse in despising admonitions, & of these, some haue seazed vpon the multitude, others vpon few of the multitude.

What kinde of discipline is here to be vsed?

Paules rule is to bee followed. 1. Tim. 5.20. them that sin (that is with publick offence, so that no other inquirie neede to bee made, or else being conuinced in the Church by lawfull witnesses) reprooue before all, that others may be afraid, and that example, wherein this precept, by reprouing of Peter to the face, is ratifi­ed Gal. 2.11.14: but those which are more wicked and obstinate are to bee repaired and corrected in the common assembly of the conuoca­tion, or consistory.

But here take heede of excessiue rigour, least that the remedie or medicine be turned into poyson: seueritie is to bee exercised saith Augustine, vpon the sinnes of few. But in offences and er­rors which haue inuaded the multitude, the rule of the same father is to bee obserued, in chastizing our brethren, let men deale as [Page 591] mercifull in correcting as he can: but that which hee cannot, let him patiently beare, and bewaile and mourne for with loue.

Who haue this power of correction?

Secret faults are to be corrected of euery priuate man, who is acquainted with the fault: but publick are to be reproued before all by the ministers of the word, if it may be for the edifying of the Church, or els by Ecclesiasticall censures.

What is the Ecclesiasticall censure?

It is when, 1 Cor, 5.3 4, 5 there is a lawfull examination or notice is made in the Ecclesiasticall Senate of them who haue fallen either into er­rour or sinne (those beeing called which ought to bee called) and both the guilty person, and also if occasion require, lawful wit­nesses are patiently heard; then conuenient punishment is to bee vsed, but so that the conscience of the offender, be not thereby either cherished in his sin, or bee ouerwhelmed with sorrow, & that a care be had to the edification of the Church.

How many parts or degrees, bee there of Ecclesiasticall correction?

Three.

1. Increpation [...] or obiurgation [...] comonefaction, which is a censure in respect of the sin, and fitted to the edification of an ob­stinate sinner, or else of such of an one which doth truely confesse his sin, and repenteth for it 2. Cor. 2..

2. Exclusion, suspension, or keeping from the Lords Supper, for a time.

3 Excommunication, which is the sentence of the Church, law­full notice going before, propounded in the name and authoritie of God, whereby a member of the same Church, if he haue offen­ded the Church by any crime, or contumacie, and do refuse to [...]e­pent for the edification of the Church, is iustly excluded out of the fellowshippe of the Saints, or from the bodie of the Church, by Christs commandement.

Notwithstanding there hath beene a twofold kinde of excom­munication: The first is called of the Hebrewes Niddui, that is a seiunction or exclusion from the common assembly: at this day it is called in the Churche, the lesse excommunication: if this auaile not, another shall be pronounced against the impenitent sinner, [Page 592] which the Hebrewes call Cherem, that is Anathema, and at the length Schamatha, which is the last deuouing, or execration, and that Paul calleth, To deliuer to Sathan, for the mortification of the flesh, that the spirit may be safe. 1. Cor. 5.5. and 1. Tim. 1.20. But with this exception, vnlesse hee repent. Now this to be deliuered to Sa­than, is not in respect of bodily affliction, as some doe expound it, seing Ecclesiasticall censures doe not appertaine to the bodie as ciuill doe, but properly vnto the soule: but amongst the Iewes there was casting out from the Synagogue Ioh. 9.22., and to be cut off from the people Gen. 17.14 Leuit. 7.2, and to be reputed for an heathen and Publican, that is for pro­fane and altogether irreligious Mat. 18.17,: but to bee excommunicated a­mongst Christians, is to lose the right of a Christian citie, vntill he repent: and to bee made a vassall of Sathan, who ruleth out of the Church.

Who are to be cited to this censure?

Not altogether aliants such as this day the Iewes and Turkes are, neither Schismaticks, hereticks, and such as haue made a seces­ssion altogether from the Christian Church, or such as neuer did associate thēselues to the true Church, but those especially which yet are as conuersant in the bosome of the Church, and haue not yet manifestly gone to them of a separation: the Apostle testifying if any being named a brother, that is, which doth professe himselfe a member of the Church, be an Adulterer, a couetous person, or an Idolater, or slanderer, or drunkard, or an extortioner, with such an one eate not, nor haue any commerce with him: for what haue I to do to iudge of them without? doe not you iudge those that are within? take away therefore the euill one, from amongst you. 1. Cor. 5.11.8.

Who is the Author of the Ecclesiasticall censure?

God himselfe, for alwaies from the beginning of the world, this discipline was vsed in the Church of God, wherby the Church in generall was not onely discerned from men which were ma­nifestly profane (as in times past before the flood, the sonnes of God, that is, the godly which were deriued from the posteritie of Seth, from the sonnes of men, that is, from the wicked of Caines familie Gen. 4.26 &, 6, 4) but those which did misdemeane themselues, were cast out of the bosome of the Church, in which sense the ancient fathers thought Caine to bee cast out from the presence of the Lorde. [Page 593] And those which were of mature yeares, being vncircumcised, if they did neglect circumcision, or being by their parents neglected was approued of them, were cut off by the commaundement of God from his people, that is from the societie of the Saints Gen. 17.14., and by the law of God diuerse rites concerning pollution, as of the leaprosie, and other seuerings, purgings and expiations Leuit. 5, 1.2 &. 13.2.40. &. 14.2. Numb. 5 2 6 &. 19. were ap­pointed to the consistorian Synagogue.

Lastly Christ himselfe hath expresly appointed this order, be­ing (as we haue learned) deriued vnto vs from the Church of I­sraell: Mat. 18.18., and Paul himselfe at Corinth, and else where hath com­manded the same to be kept 1, Cor. 5.1 2.3.4.5. &c. 1. Tim. 1.20, and 2. Thes. 3.14. saith, 1. Cor. 1.2.18. if any har­ken not to our speech by Epistle, marke him, 1. Tim. 4.14 to wit with the note of excommunication.

Who ought to haue the power of excommunication?

The Bishop and the Gouernours of the Church, which the Past­or ought to denounce, as it is apparant. 1. Cor. 5.4. saith Paul, be­ing assembled with my spirit; for the whole Church ought to haue notice of the same: otherwise how can she auoid the familiar so­ciety of the partie excommunicated: for it is manifest whē Christ did dispute of this thing Mat. 18.17, that he ment the consistorie, or the Ec­clesiasticall Senate, applying his speach to the custome of his times. And the power of Ecclesiasticall iurisdiction, was in their power, which were called the chiefe rulers of the Synagogue Mar. 5.22, who did also manage the affaires of particular Churches. Examples heereof we haue. Ioh. 9.22. &. 12.42. & 16.2.. and Paul. 2. Cor. 16. saith that it is suf­ficient that such a man, was rebuked, not in priuate, not publick, be­fore the whole Church, but of many, namely being done in the consistorie. Whence it is manifest, that all the excommunications of that Antichrist of Rome, and all his Hierarchie are in trueth none at all.

How farre forth may a lawfull conuocation vse this spirituall sword?

Not at their owne arbitrement, or priuate authority: but. 1. By a precedent lawfull knowledg 2. Vpon iust causes. 3. By the prescript of Gods word 4. In the feare of the Lord. 5. In the name of our Lord Iesus Christ, that is Gods name being called on, as it be­seemeth them, who do not regard theit owne worke, but the [Page 594] Lords businesse, according to his worde, and with the power of the Lord 1 Cor. 5.4.. 6, with the spirit of meeknesse, and with especiall cle­mencie and charity Gal 6.9., for that which is vnlawfully and wicked­ly acted on earth, cannot be ratified in heauen.

Vpon whome ought it to be exercised?

Vpon blaspheemers, enemies of Gods glory & his trueth, ob­stinate sinners, hereticks and seducers, worshippers of Idols, Schis­maticks or Sectaries, periured, or faithlesse, and on open malefact­ors, as rebels to the admonitions of their superiours, murtherers, whoremongers, vsurers, railers, drunkards, extortioners, inordi­nate liuers, and such as are condemned in their owne conscience, and after their conscience hath beene conuinced, do perseuere in their obstinacie, vnbridled, vncorrigible, despising all Christi [...] admonition: but present, not absent Mat. 18.17 1 Cor. 5.11 2 Thess. 3.1 [...]. Tit. 3, 11..

From what things is the excommunicate person excluded?

Not only from the participation of the Sacraments: for this is only a suspention: but from the whole bodie and benefite of the Church, and from the ordinarie conuersation, speech, cohabitation & society of life with other mēbers of the Church: [...]. for wee must haue no voluntarie, familiar, & for our minde sake, cōmixtion, cō ­sociation or fellowship with any excommunicate person. Rom, 16.17 2. Thes. 3.14. couple not or consociate not your selues to him. 1. Cor. 5.11 But he must be as an Ethnick, and publican to vs, as Christ doth aduertise vs. Mat. 18.17: neither must we eat with him, neither receiue him into our house, neither salute him 1. Cor. 5.11. 2. Ioh. 5.10, but we must fly from him: and yet so as our children, wife, & subiects (in respect of the magistrate) be not exempted from due reue­tence, least there be a confusion of all) neither must they for the of­fence of the maister of the familie bee accounted as excommuni­c te: prouided, that they do not by their conuersation with him giue any assent to his crime. As for others they must auoide an ex­communicate person.

Notwithstanding he is not to be depriued of the benefit of the 1, Cor. 14.2 word, by which meanes the offender may bee reclaimed. 2. Thess. 3, 14, if any doe not yeeld obedience to our speech, haue no fellow­ship [Page 595] with him, yet saith the Apostle, Admonish him as a brother. We must not therefore cease from admonition, from instruction, from correction, nor leaue off to eate or drinke with him, if ne­cessitie shall constraine vs, but wee must try all meanes whereby if it bee possible hee may bee a new man. Wee must not, I say, seuer our selues in brotherly charitie from him, who is seioyned from vs in external societie: for this correction must bee stret­ched no further then charitie, and other Diuine precepts do per­mit. For excommunication is not a sword of an enemie which goeth about to kill vs, but it is the sword of the Physitian which goeth about to heale vs, as the antient haue taught. As for de­nying them buriall, being dead, in the Churchyards, the Scrip­ture doth say nothing.

How long doth excommunication last?

So long as the party excommunicate doth estrange himselfe ma­nifestly from the Doctrine and life of Christ Rom. 16.17, but when hee shall repent and shewe in his words and actions some testimony of a better life, then forthwith he is to be receiued into the Church againe: for loosing and binding consisteth of contrarie causes, & of the same persons. 2. Cor. 2 5. &c.. As then the Church hath authority to cast out, semblably it hath power to receiue sinners againe, whose repentance is sufficiently detected.

What is the scope and end of excommunication?

1. That wicked men bee corrected, scandals be taken away, and the Church kept pure, as it is when the Sacraments, so farre as pos­sibly may bee, remaine vndefiled, and it is not defamed by the contumelie of God, and the offence of many, as if it were a re­ceptacle of vncleane persons. Mat. 7, 6 Rom. 2.2. [...]4 1 Cor. 5, 12

2. That no contagion bee deriued to other citizens of the Church: for as it is commonly said;

Morbida facta pecus totum corrumpit [...]uile,
Ne perdat reliquas, est separanda grege.
One scabbed sheepe infects the rest,
Such to remoue I thinke it best.

And a little leuen doth leuen the whole lumpe. 1. Cor: 5.6. Gal. 5.9.

3. That the partie excommunicated being, at the least some­what ashamed, may returne home againe, repent, and desist from [Page 96] euill, and to be saued. This Paule calleth, to deliuer to Sathan for the mortification of the flesh, that his soule may bee safe, that is this punishment being inflicted on him, such sorrow and contrition, such a remorse & shame being begun in him, that the flesh or old man, which led him headlong into this sin may be tamed, cruci­fied, and killed: and the soule, that is the inward man, or new man which altogether seemed to yeeld in the combate, may reuiue, raise vp it selfe, goe on and increase, and so bee saued: that so the sinne may die and the man may liue, saith Augustine, Sermon 32. v­pon the words of the Apostle 1 Cor. 5.5 1 Tim. 1.20,; according to the prouerbe, after correction insumeth amendment 2 Thess. 3, 14,: and so hee that repenteth may be saued, as it is expounded 2. Tim. 2.25. 26. that hee recouering soundnesse of iudgement, may passe out of the Diuels snare, wherein hee was captiuated and 1. Pet. 4. that his flesh beeing mor­tified, hee may liue vnto God, that is in spirit, and may dy to sinne, and liue to righteousnesse.

4. That other citizens of the Church may feare, and be kept in order.

5. That the punishments which for the sinnes of the Church are threatned by God, may be auoided.

VVhat is the effect of Excommunication?

It is not a brutish thunder bolt, or a lightning out of a basen, as it is in the Prouerbe, that is, it is not an idle scarcrowe, or bugbear to feare children: for God hath ratified that in heauen, the which for iust causes is truely bound on earth by his true Church Mat. 18.18 Ioh. 20.20, but a iudgement most fearefull in Gods church: yet so as if those who are censurers shal become Gods instruments, that is, if any one be condemned by the lawfull sentence of the true Church, out of the word of God: otherwise, it is better to be secluded from the so­cietie of the wicked, then to be reputed as one of them e, for an vniust excommunication is a blessing Gen. 12.3. Mat. 5.11 psa. 109, 28.

Further, the party excommunicate, is deliuered to Sathan, that is, he is effectually declared to be vnder the power and kingdom of Sathan, and that he hath no title to Christ his kingdome, but is giuen ouer to destruction, vntill such time as hee hath testified his true repentance 1 Cor. 5.4, 2 Cor. 2.6 7.8: for during the time of of Excommunicati­on, hee is bound out of the Church, who is deliuered to Sathan, whose bands are after loosed by repentance.

Ʋ Ʋhat examples haue you of this Excommunication?

1. In Adam and Eue Gen, 3, 24 1 [...], 4, 11, and Caine i.

2. In those leprous persons Nu. 5, 1.2.3, and Miriam Moses sister, God himselfe being the author thereof, Leu. 5.2, 6 she beeing secluded seauen daies out of the tents, and afterwards restored againe. In the se­paration of the vncleane, till expiation were made: [...]u [...]. 9, 6, 11 &, 12 In the prohi­bition of the polluted from the eating of the Sacrament, Chr. 30, 2.15 vnder paine of cutting off Leu, 7, 20.. Wherupon wee reade that those who were defiled celebrated the Passeouer, not the first moneth with the rest, but the moneth following their expiation.

3 In that incestuous Corinthian 1 Cor. 5.3.4, 6. 4. In Hymeneus and Alexander 1 Tim. 1.20, as also in the Emperour Theodosius, whom Ambrose did ex­communicate for the vniust slaughter committed at Thessalo­nica.

VVhat is Anathema?

The Graecians so call things giuen, or dedicated for the benefit and treasure of the Church, because they were wont to bee con­secrated and hanged on the walles and pillers of the Temple. Whereupon the Temple of Ierusalem was said to bee adorned [...], with donations L [...]. 21.5, but the word Anathema, [...]. although it be deriued from the same word, yet it hath diuerse significations, and is all one with that which the Hebrewes call Herem, that is execrable, or deuoted to perdition, as Rom. 9.3.

In this other signification, Anathema is, when hee who is in­corrigible and desperate, whether hee be an hereticke or blasphe­mer, or any other way notoriously wicked, is addicted and deuo­ted to perpetuall death and destruction. Gal. 1.8. If any preach vn­to you any other thing, then wee haue preached, let him be accursed, A­nathema: and 1. Cor. 16.22. If any doe not loue, that is, if any do hate and persecute the name of Christ, let him be Anathema Marana­tha, which was the last execration: the reason wherof as we hard­ly knowe: so the vse of it ought to bee very rare.

So in the old Testament Chore, Dathan, and Abiron were ex­communicated, or Anathematized, and as it were, bound to e­ternall destruction, being swallowed vp quicke Numb. 16.26: so was A­chan Ios 7.7: so in the New Testament, Alexander the copper­smith seemes to bee cursed by Paule 2 Tim. 4, according to that, VVould to GOD they were cut off which trouble you. Galath. [Page 598] 5.12. so that R. Emperour Iulian the Apostata, was cursed by the Church, in such sort that afterward, prayers were not made for him, but against him.

But may excommunication and Ecclesiasticall censures take place, where there is a Christian Magistrate who doth punish with the sword those who liue dissolutely?

Yea, if that Christ as head of the Church may bee heard, seeing that wee haue Christ his expresse word, and a perpetuall custome of all ages, and that the Magistrate ought to bee the keeper of Diuine constitutions: because Christ doth lay out vnto vs, not a temporall, but a perpetuall order of the Church. Mat. 18.17. where following the custom euen obserued in the antient Church of the Iewes, he hath signified that the Church cannot want that spirituall iurisdiction which was from the beginning.

Neither surely doth that, tell the Church, signifie to tell the Ma­gistrate of the people who hath power to kill, but it appertaineth to the Ecclesiasticall Senate; neither doth that, vnlesse hee heare the Church, let him be vnto thee as an Ethnick and publican, signifie vnlesse hee heare the Magistrate who is of the same religion with him, but if thou sue him before a prophane Magistrate, thou maist sue him as if he were an Heathen or Publican, as though Christ spake onely to the Iewes of his time: for that promise, what­soeuer yee binde on earth, appertaineth not to one people, or to one yeare, or to fewe persons, neither, to the Magistrate.

Secondly, this Ecclesiasticall gouernement did florish vnder the Christian Emperors, and they did submit themselues to it: neither without cause, for a good Emperour is within the Church not aboue the Church: so Theodosius, for murther committed at Thessalonica was depriued the societie of the Church vntill such time as he publickly deplored and bewailed his sin in the Church, and desired pardon.

Were it not better to vse means for the receiuing of most into the Church, then to expell them from it; and is it not more beneficiall to inuite all men to the Sacraments: which are incitements to piety, then for their sins to expell them from them who before being baptized, do notwithstand­ing professe Christian Religion?

Both is to be done, and the later of these by the mandate of Christ, speaking not onely of the enimies of the gospel, but of profane dis­pisers thereof. Mat. 7.6. Giue not that which is holy to dogs, neither cast your pearles before svvine: & by the exāple of Paul, who 1. Cor. 5.2 commandeth the incestuous person to be taken a vvay from a­mongst them, but not to kill him: for who would haue thought that Paul would giue that authoritie which was peculier to the magi­strate, to the Ecclesiasticall synod: neither did he deliuer him to the Diuels to bee tortured, and tormented with some disease, or killed some other way, but to exile him from the company and societie of the faithfull: yet notwithstanding all thinges are to be done to edification: and wee must bee verie carefull to knowe what they are able to beare with whom we haue to deale, and we must take heede of Scisme, yet so as wee may be found to serue God, & not men.

Ʋ Ʋhat is the common extraordinary discipline?

Which is not tyed to time, neither hath any setled forme prescri­bed out of the word of God, but is left in the power of the pastors and gouernors of the church, as the necessity of them shal require, as;

1. If any thing happen vnexpected, to wit the deliuery of some Church, or of some great men out of dāger, the happie successe of the Church, & the ministery of the word, the propagation of the Gospel in other nations; the dutie of the Pastors in this case is (but with the suffrages of the godly Magistrate or some principal mē ­bers of the Church) at some certaine time to call and inuite peo­ple to thankesgiuing.

2 If any thing of great difficultie or importance be in hand either for the good, or ruine of the Church.

3. If that warre, famine, or pestilence shall beginne to rage.

4. If any Church shall either bee ruined or endangered.

5 If there be any crime publickly committed which is more ca­pitall, then the people is to be assembled, exhortations to repen­tance, by fasting and prayers to be made, as examples teach vs Iud. 20.26 1. Sam. 7.6. 2. Par. 20.3. Eph. 4, 16 Neh. 9 [...]1. Ioel. 1.14. & 2.15., and Mat. 9.11. when the spouse is taken away, then they shall mourne in those daies.

6. By which places it is euident that fasting, although it be not of it selfe a kinde of Gods worshippe: (for the Kingdome of God [Page 600] consisteth not in meate and drinke, Rom. 14 17. but onely respec­tiuely or accidentally hauing relation to some other thing, name­ly the true repentance, prayer and other godly exercises, was Act. 13.3. & 14 23. in­stituted not onely by the tradition of man, but by the word of God.

What is fasting?

1. Not that which is imposed by God, neither that which is voluntarily chosē, or by shutting vp of the clouds, the earths hard­ning, or when euery thing is depopulated by militarie tumults, & insurrection, as it was in the times of Abraham, Isaac, Iacob, Elias Gen. 12.10 &. 41.53. 1 King, 19.2. and it is called a famine, which to vndergoe and endure exceed­ing great faith and repentance is required.

2. Neither is it such an hunger, or fast, which is vpon neces­city, for want and penurie of victuals, as Act. 27.21.33. when as Paule and his companions had not tasted any meate for the space of fourteene daies in the shippe, by reason of the tempests and feate of shipwrack; or as if any such thing happen, by reason of diseases, people are said Hyperbolically, to haue remained fasting: this is not that fast which we speake of properly.

3. Neither that of Paul. Act. 9.9. who being amazed by a vi­ [...]ion for the space of three daies, he did neither see, eate, nor, drinke.

4 Neither that fasting of Christ Mat. 4.4.2, or of Moses, Ex. 24.18. &. 34.28. 1 Reg. 19.8 and Elias, who by vertue of one dinner did walke for the space of fortie daies and nights vnfed c; because it was miraculous, and a fast which cā ­not bee imitated of man for wee must not imitate euery fact of Christ, or his Prophets.

5. Neither is it simply, daily temperance, sobriety, frugality, and parsimony in dyet, or abstinence from too much meate and drink, and from vnlawfull pleasures, forbidden in the Old lawe. Where­by the life of the godly, through their whole course ought to bee temperate, according to that, watch, and be sober. 1. Pet 5.8. Gen. 1.29 1 Rom 13.14.

But it is a willing abstinence, not from flesh, egges, or milke for certaine daies, but from dinner, if it bee to the euening: or from Supper, to the dinner, of the next day following, or of both, as also from all other delights and sports of the bodie, so farre forth [Page 601] as mans nature is able to abstaine, either for one day or many: And if we must fast many daies, and so some refreshing is to bee taken; yet it must be a very sparing, and slender diet, without any dainties, onely for necessitie, not for pleasure, with a lowlines of the minde simply seeking for the mercifull clemencie of God.

The Grecians call it [...], of a primatiue particle [...], that is not to eate at all, or a fasting from meat, as Suidas doth expound it Leuit. 16.29 3, 32 2 Sam. 1, 12 & 3.35, Act. 10.30. I sat fasting vntill the euening at my house. Dan, 10, 2, 3, I did mourne for the space of three weekes, I did eat no dayntie bread, neither did I taste any wine or eate any meat.

How manifold is fasting?

Twofold: publick which is commaunded by authoritie of them who are gouernours of the Church; and by reason of vrgent ne­cessitie is celebrated by that Church in some publicke place: of which sort were those fasts in the old Testament, somtimes from one, sometimes from more meales vntill the euening, so that sometimes the verie creatures were denyed foode Ier. 37: All which were celebrated either in the Tabernacle, or Temple, or Ecle­siasticall conuocation Iud. 20.26 Ier. 3.6.9, Ioel. 1.14 & 2.17, or before the temple, or in any other publick place, as in Mitspa, that is, in the watchtower, which place was in the confines of the Beniamites, being situate, Iud. 4.10 as it were in the middest of the countrie, appointed for places of meetings Iud. 20.1 1 Sam. 7.5.6: and in the New Testament. Act. 13.2. and 14, 27.

Priuate fasting is that which is performed by any priuate per­son at his owne discretion, whether hee doe it vpon priuate, or publick necessitie, as when hee doth acknowledge his sinnes, or feeleth Satans temptations, or when hee will obtaine any thing of God. 2. Sam. 12.16.17. Psalm: 35.13. I put on sackloth, when they were sick, and I did humble my minde in fasting, and my prayer returned into mine owne bosome Dan. 9.3 Neh. 1.4. Luk. 2.37 Act. 10.30 Mar. 2.18. In obseruation of this fast the antient did confesse their sinnes, did weepe, and cloa­thed themselues in sackcloaths, they went crooked Psa. 35.14., they did rend their garmentes, they wallowed in the dust Isa. 58.5, and put ashes vpon their heads Da [...]. 9.3 Hest. 4.1; but these were but a par­tie of the paedagicall institution of the Olde Testament Mat. 5.27 [Page 602] because Christ, hath so abrogated those rites, that hee hath now left them free.

What cautions are to bee obserued in fasting, for the auoiding of superstition?

First of all there is required a spirituall, or as some say, an alle­goricall fast, which is the purifying of the heart by faith in Christ, abstinencie from all the meate and leuen of maliciousnesse, from vnlawfull desires, luxury, enuying, fraude, anger, malice, coue­tousnesse, &c. and from all offences, idolatry, theft, rapine, adul­tery, lying, strife, &c. as it is recorded. Ier, 14. When they fast I will not heare their prayers, because they cease not from sinne: we must rent our hearts and not our garments. Ioel. 2.3. neither doth God great­ly esteeme fasting, yea it is rather hypocrisie and Pharisaicall fa­sting, vnlesse the inward affection of the heart be present, a true sorrow for sinne, and a displeasure with a mans owne selfe, true humiliation, true griefe in the feare of God, and a true endeauour to practise righteousnesse and charitie Isa. 58.5.6 7.

2. Wee must take heede that we doe not thinke it a meritori­ous worke, pacificall, satisfactorie for sins, a satisfaction of our vowe, or kinde of Diuine worshippe, or a meanes to honour Saints Is. 58.3 Zech. 7.5 Luk. 18.12..

3. That there bee no superstition put in obseruation of times & daies, or meats, as of flesh, of white meates, and fishes Col. 2.2. For the ancient in former times did eate nothing, Isa, 58.5 when they fasted, but spent the time wholy in mourning, in humility of minde, & con­fession of their sinnes: and the lawe of a set fast, to wit, the tenth day, of the seauenth moneth to be celebrated Leu. 16.29 &. 23.27.5, doth not binde in the new Testament: Zech. 7.5 Este. 9.21 much lesse the fastings of the Iewes instituted by humane tradition.

And Christ saith, that when the crosse and calamities, and persecutions doe come, they doe demonstrate the time of fa­sting to the Disciples of the new Testament. For, when the bride-groome shall be taken away, then (saith hee) shall they mourne, and fast in mourning. Math. 9.15. but the godly now that the worldly discipline of the Old Testament is abrogated, may vse any meats, by Gods leaue, without offence to him, or scandal of conscience [Page 603] 1 Tim. 4.4 Euerie creature of God is good, and nothing is to be refused if it be receiued with thanksgiuing Mat. 15, 11, Rom. 14.14 1 Cor. 10.25 Act. 10.15, and Christ himselfe did eat rost­ed meat with his disciples, to wit the flesh of the pascal lambe.

What is the end and vse of lawfull fasting?

1 It doth macerate, aflict, bring vnder and correct the flesh, that it runn not to riot; or els causeth the flesh to be subiect to the spirit least the body, being as the beast of the soule, as the fathers speake, by ouermuch delicacie, being ouermuch fatted doe ouerwhelme the minde, and spurne against the spirit, Deut. 31.15. 1. Esd. 8.21. I haue published a fast, that we might aflict our selues before the Lord. And as Paul speaketh. 1. Cor, 9.27. I beat downe my bodie & bring it into subiection both of the minde and spirit. Psa. 109.24 But this must man so doe, as he take heed that the body by ouermuch fasting, absti­nence, or bad vsage be not so weakned, that it being ill at ease, the soule cannot execute her functions: such a kinde of abstinēce Paul doth condemne. Col. 2.23. and commaundeth Timothie that he drinke water no more, but vse a little wine, Ioel. 1.14 Neh. 4 for his stomacke sake & often infirmities. 1. Tim. 5.23.

2 That we may be better and more feruently fitted for prayers, and holy meditations and exercises of repentance, because a full bellie causeth security: whereupon these two, fasting & praier are ioyned togither in the scriptures. Luk. 2.37. Anna did not departe out of the Temple but did labour in fasting and prayers. Math, 17.21 1. Cor. 7.5. that you may be giuen to fasting and prayer.

3 That it may be a testimonie of our mourning for sinnes 1 Sam. 7.6, & of our submission and humiliation before God, whilst we will con­fesse our guilt before God, Psalm. 35.13. I did humble my soule in fasting. Hetherto of the common discipline.

What is peculiar discipline?

It is proper to the clergie, or ministers of the church, whereby they are kept in their duety, whereof there be three partes, the first is.

1 Prohibition, prescribed by the cannons, which the auncient Bishops haue imposed vpon themselues, and to their order. such are. 1 that no clergy man shall spend his time in hunting, dicing or bancketing: 2. that such shall not be vsurers or Merchants.

3 That they be not present at dauncings or such like: but in the church each minister, shall by preaching, prayer, and the ad­ministration [Page 604] of the sacraments, diligently doe his duety.

The seconde is execution, which was especiallie committed to the Bishops, who to that purpose did twise or oftner in the yeare call prouinciall synods, in which as well Bishops themselues, as other clergy men were censured.

The third is the punishing of Ministers, whereof there were those degrees Reprehension, Translation, deposition, and keeping from the communion.

What vse is there of ecclesiasticall gouernment?

It is. 1. as a bridle to curbe, and tame such as spurne against the doctrine of Christ. 2 it is a spurre to such as are dull. 3.

It is a rodd, wherewith they that haue more greeuously offended are in compassion, and according to the milde spirit of Christ, chastised of the church.

What is contrarie to this doctrine?

1 The peeuishnes of the Donatists, and Anabaptists who vnder pretence of a more austere, discipline, acknowledge no congrega­tion of Christ, but such an one as is each way conspicuous for Angelicall prefection; for want whereof they by an impious scisme doe deuide themselues from the flocke of Christ.

2 The abuse of excommunication; an example whereof we haue in Diotrephes, 3 Ioh, 12 who desired preheminence in the church, and cast out such as he liked not.

3 That Tirannicall authoritie which Popes, and papall prelats do challenge to themselues, in their Iurisdiction, to wit a iudg­ment to determine both of the greater, and lesse excommunica­tion, which is nothing else but a power to excomunicate.

4 Their error, who either bring into the church an Oligarchie one the one parte, or an vniuersalitie for the whole church on the other, by which they would haue this Iurisdiction executed, and thinke that with euerie thing the whole church should be ac­quainted, abusing for this purpose. Math. 18.17. Tell the church and. 1. Cor. 5.4. when ye are gathered &c,

5 That foolish and ridiculous excommunication vsed by Pa­pists, of Locusts, mise, Eeles, flees &c. To the apparent abuse of the churches power, as also that they excommunicate men for the profession of Christ, not paying of debte, contempt of the popes decrees, or legacies to monkes.

[Page 605]6 Their error, who doe attribute the partes of this gouernment to the christian magistrate, either in binding or loosing. As also their error, who where there is a christian magistrate, will haue him to haue nothing to doe with those ecclesiasticall cen­sures: and with these, the neglect of such gouernours, as punish not offenders.

7 Of the papists, which bring causes meerely ciuill to the ec­clesiasticall courts.

8 The superstitious, and toyish Popish fasts; whereas what dayes we shall fast or not fast, as Augustine saith, neither Christ nor his Apostles haue determined.

9 All lawes for choice of meates, forbidding some, as flesh, but­ter, cheese, egs etc. Wherein consisteth the fast of papists. For in that the Apostle saith it is good not to eat flesh &c. Rom. 14.21. & he that is weake eateth hearbes, he speaketh not this simplie (for thē should he contrarie himselfe, and Christ) but as it is vsed with of­fence to the weake.

He then speaketh of such weake Iewes, who for feare least they should in the market light vpon some such meat as Moses had for­bidden, rather would eat hearbes then buy meat in the shambles: yet Christ would not haue his disciples to follow the austerecourse of Iohn Baptists life and diet, but sheweth that it belonged to the age of the old testament, and in no sorte to be practised in the libertie of the new b. Mat. 9.15, 16

10 These sacrilegious opinions of meriting Gods fauour, of ap­peasing his wrath, satisfieing for sinnes, and deliuerance from pur­gatorie, by fastings duly obserued.

All which if they were true, doubtles Christ died in vaine. Gal. 2.21. For they grant indeed that man of himselfe can not ren­der vnto God any thing equiualent for sins, but yet they vrge that it with Gods acceptation, and by communication, of Christs merit, they may.

11 The decrees of the ancient hereticks called Esses, made vnder colour of wisedome, worship and humilitie, that men should not taste certaine meates; and should vse such immo­derate abstinence as would hurt the bodie, contratie to that, Coloss. 2, 21.

[Page 606]12 The Heresie of the Marcionites and the Tatians, of Encrati­tes, in english we may call them continēts, which taught men to de­spise the workes of the creator: and Carthusians, who will eat no fl [...]sh: The Seuerians who will drinke no wine: Montanus his Xe­rophagie that is eating of dry meat, to demerit gods fauour; to purg away originall sin, increase in vertue, & to get a great rewarde.

13 The error of such as allow no fasts at all, but (being led on by the gourmandizing spirit of surfetting & dronkēnes) become belly-gods.

14 The dissolute life of the Romish Clergie, all which to haue repeated is a sufficient refutation.

The fiue and fortieth common Place. Of Vowes.

Ʋ Ʋhat is called a Vow?

SOme will haue it called votum that is to say a vow a voluntate, that is from the will, as it were proceeding from will, aduisednes, or purpose. It is called of the Greecians [...] Act. 21.23. Ʋ Ʋe haue foure men vvhich haue made [...] that is a vow: And [...] that is, a pro­mise of [...], that is to promise; be­cause he which maketh a promise (saith Eustathius) that is, he which hath vowed any thing, hath laid a bur­then vpon himselfe: so that a vow is some voluntary thing which euen vpon a deliberate purpose or free will some man hath vnder­taken, [...]. as it were a burthen vpon himselfe. As euerie man vvisheth in his heart, so let him giue not grudginglie, or of necessitie, for God loueth a cheerefull giuer. 2 Cor. 9.7.

And so [...] signifieth a vowe, not onely a prayer, and a desire of obtaining something, but a promise of offering something to God; but yet let the vowe be agreeing with the prescript, or rule [Page 607] of the Law. For the scripture doth call a vowe, not euerie pro­mise which may be made to euerie man, but onely that which is made to God, and that willingly & religiously: therefore that which among men is called a promise, in respect of god is termed a vowe: for a promise made to a man, hath not the manner of a vow. Sometime metonymicallie it signifieth a thing promised with a vow, Psal. 66, 13. and by a Metaphor, thanksgiuing, or celebration of the name of God Psal. 50.14 is called a vowe.

Ʋ Ʋhat is a vowe?

It is an holie & religious promise wittingly and willingly made to God, to doe, or leaue vndone, something, which is manifest to be acceptable to and allowable of him. In which definition, a promise hath the place of the generall: holie and religious, of distinction: wittingly and willinglie made, belong to difference: the former of which excludeth rash vowes, the latter, constrayned: made to God, declareth the end to whome: Lastly, to doe or leaue vndone something which is acceptable and allowable to God, noteth out the matter of vowes.

Of how manie sortes is a vow?

Doubled. Generall, which is tearmed both common and necess­arie: and speciall, which may be called particular, personall, and willingly taken in hand. Generall is, that which christians make in Baptisme, where renouncing Satan and all his workes, they doe vowe themselues to Gods seruice that they may obay his holy commaundements, but not follow the crooked desires of their owne flesh. Hence. 1. Pet. 3.21. He calleth baptisme, the sti­pulation of a good conscience toward God by the resurrection of Iesus Christ. And Math. 28.19. The Apostles are commaunded to baptise in the name of the Father, of the sonne, and of the holy Ghost, Teaching them to obserue whatsoeuer I haue commaunded you, saith Christ, And Rom. 6.17.18. beeing made free from sinne, ye are made seruants to God, being deliuered vnto the forme of the Apostles doct­rine. And Ephes. 5.26.27, it is said, that Christ doth sanctifie and clense the church by the washing of water in the word, that he may make it glorious vnto himselfe, without spot or wrincle. Which com­mon vowe is confirmed by the catechisme, and taking of the ho­lie Supper: For the more pure church had this custome, that chil­dren, (that is to say they which were bapised in their infancie, af­ter [Page 608] that, they were instructed in the catechisme, should be pub­liquelie brought forth before the bishops & the church, & there should be asked questions concerning the articles of the faith, and with their owne voice should confirme the vowe made in their name in Baptisme. Whereupon that catechisticall action consist­ing 1. of examination. 2. of confirmation of the vowe made in Baptisme. 3. Of the Bishops prayers, and imposition of handes be­gan, in parte, to be called confirmation. Therefore the godly are al­waies bound to this vowe: wherefore they ought alwaies to be mindefull of it, that they may keepe that which in Baptisme they sufficiently vowed, and afterward openly professed, namely faith, and good conscience: also note that they shall haue busi­nes inough, who all their life long take heed to this vowe.

A priuate or speciall vow is, that which any man, moued by peculiar reason, doth of his owne accord promise to God. For although we owe vnto God all that is ours, without any obli­gation by vowes; yet notwithstanding it may be profitable to vowe, to stirre vp our selues, to testifie to others our faith and the excellencie of God. Neither doe we cast vpon our selues a new snare which Paul. 1. Cor. 7, 35. saith, he will not doe; but rather a new incitation to render those things which we did owe vnto God before. Such was the vowe of thanksgiuing of the patriarch Iacob Gen 28.20 & 31, 13, such was the vowe of the Nazarites Numb. 6.2., And. 1. Sam. 2.11. Anna, the mother of Samuell, by a vow bequeathed her sonne to the seruice of God.

This speciall vowe, is againe twofolde, lawfull, or godly & rash or vnlawfull: [...] a lawfull vowe, is that which is concerning law­full things, to a good end, & of persons in their owne libertie. An vnlawfull vowe is that which is taken in hand concerning vn­lawful things to an ill end, of persons also not in their owne li­bertie: such as theirs was which would kill Paul Act. 23.14.

But, that the one may be rightlie dist [...]nguished from the other, these foure things are to be considered. 1. Who he is to whome the vowe is made, 2. Who we are which doe vowe, 3. What that is which we vowe. 4. with what minde and to what end it is lawfull for vs to vowe.

Who is he to whome the vow is made?

God alone, to whome we owe all, our selues and all ours, and who is the alone searcher of the heart, and hath authority to pu­nish them which are guiltie of a vowe broken Deut. 12.17.23.21, Psa. 50.14; and, that a vowe is a kinde of religious inuocation, and confession, which is due to God alone. And he often cryeth out that he is worshipped in vaine with mens precepts. Math. 15.9. And walke in my ordinances (saith he) not according to the precepts of men. Leuit. 18.3. Whereupon this rule is to be receiued, that it is lawfull to vowe nothing at all, vnlesse the conscience doth first determine out of gods word, if it pleaseth god, to whome the vowe is made, and therefore vnlesse it proceede from faith. Rom. 14.23. it is sinne.

Who, and what are we which do vowe?

Men, but iustified by faith (for otherwise if we be enemies vnto god our gifts or vowes shall not be acceptable to him) & also free. Therefore Num. 30.4.6.7. Children vnder gouernment of Parents, a wife, her husband being aliue, a seruant not yet set at libertie, if they had vowed, their vowes might be bro­ken:) Therefore Anna, but by the consent of her husband, or by a peculiar inspiration from god, could not haue beene able to vowe, that Samuell all his life time should serue in the taberna­cle of the Lorde.

From whence we are admonished that a vowe is to be fitted according to our abilitie, that is to that which God hath graunt­ed to vs) & must be suteable to our calling. Wherefore the vowe of those forty murtherers, who bound themselues with an oth, say­ing that they would eat no meate, vntill they had slaine Paul, not one­ly was rash, but wicked, because they would make subiect to their power, the life and death of a man Act. 23 12 So of Iephte vowing that he would offer to god for a burnt offering whatsoeuer should come first out of the house, he vndertooke a Iud. 11.30 Leuit. 27.4 rash vowe, or pro­ceeding from ignorance of the lawe, concerning the redemp­tion of a vowe.

What thing is it which we ought to vowe?

Heere we must obserue 1. that it be not onely possible and in our power, (for it should be a vaine and foolish thinge to vowe those things which are not in our abilitie: such as that of the Iewes concerning the taking awaie of Paules life, [Page 610] which was not in their power: such a vowe also is of them, who vowe chastetie, when it is not a thing giuen vnto them.) But if it be also lawfull, and allowable of God, according to the rule of the scriptures, or the word of God, which alwaies is agreeable to the scripture. For it is a detestable hainous thing to promise, vowe, or to offer to God, that which displeaseth him or agreeth not to his maiestie. And when we are the Lords, we cannot tye our selues to any thing, An example of such vowes we haue in our late Rebells. which is contrary to his will.

2 That the speciall vowe be included in the common vowe. Therefore they sinne who vow obedience to an Abbot, or to a certaine order, and doe withdraw themselues from the obediēce of parents, of Magistrates, and of Christ himselfe: often voweing against both Christ, & christian gouernours.

3 Let vs not despise the creatures of God, as they doe, who certaine dayes, or in the whole course of life doe abiure these or those meates, the vse whereof God hath graunted vnto vs for our commoditie with giuing of thankes.

With what minde, and to what end is a vow to be made?

In generall, to the glorie of God, & profit of our neighbour. Therefore vnlawfull was the vow of Michahs mother Iud 17.3 who vowed the money (first taken away from her by her sonne, and then restored againe) for religion sake to make an Idoll at the sil­uersmiths. Such was the oth of Herod Mat. 14.7 and also of them which vowe pouertie, and are fatted of that which is another mans.

But in speciall, their are fower ends, of a right or lawfull vowe, whereof the two former do respect the time past: the other, the time to come, and the vowes of the former ends are exercises of thāksgiuing, but the vowes of the latter are exercises of repentāce

Which is the first end of a lawfull vowe?

That we may testifie our thankfulnes towards God, for bene­fits receiued such as was the vow of Iacob Gen. 28.2 and of the Israelites Iosh. 6.19., and of Anna 1 Sam. 1.11, such are al the vowes of which mention is made in the Psalmes, Psa. 22.26 & 56 13 &. 116.14.18.

Which is the second end?

That to turne away Gods wrath, we may punish our selues for offences committed, 1. Cor. 11, 31. for if we would iudge our selues we should not be iudged.

Which is the third?

When as, by a vow we take from our selues the vse (for a time) of a certaine thing otherwise indifferent, that wee may be made the more circumspect, 1. Cor 6.12. I will not be brought vnder the power of any thing. And 9. chap. 27. I beat downe my bodie, & bring it into subiection, least by any meanes, after that I haue preached to o­thers, I my selfe should be reproued.

Which is the fourth?

When wee doe binde our selues by a vowe, that (as it were by that spurre) we may be stirred vp to the dueties of pie­ty, and of our vocation: as when any student, that he may driue away his sluggishnes, doth tye himselfe by a vowe to certaine howres of reading, and of prayers.

What caution is to be vsed in all these?

That in vowes we be most sparing, because they which light­lie leape vnto them, either do after a while repent them, or slauishlie and by consent, and not without greefe and yrkesomnes doe break their taske, and so doe marre the grace of the worke. 2. That we doe aduisedlie determine and that there be an agree­ment of heart and tongue. 3. That the vowe be made with co [...] ­dition, if the Lord will Iam. 4.15: neither let it be promised for euer, least that we cast snares vpon our selues by out rashnesse.

Are vowes from the lawe, or of faith, that is to say, Legall or Euangelicall, enioyned to the ancient people onely, or to Christians also?

Vowes in time past were certaine parts of the Ceremoniall Lawe, whereby men in dangers did flee vnto God, and which they did vndertake in time of warre: such was the vowe of the Israelites, Numb. 21.2 Israell vowed a vow vnto the Lord, & saide, if thou wilt deliuer and giue this people into my hand, then I will vt­terly destroy the cities. So was Iericho deuoted Ioh. 6.7. So Agag with all his pride 1 Sam. 15 3.

Moreouer, they who were mindfull of Gods benefits, either for benefits receiued, or to be receiued, as for obtaining plentie of cattel, an oxe or a calfe out of the heards: or for ofspring, they did dedicate a son or daughter before he was conceiued; or for health if any had fallen into a grieuous disease, or for deliuerance from danger, they did offer to God gifts, and voluntarie sacrifices, or themselues, for a more strict seruice: that they might shewe [Page 612] forth thankefulnesse. Such as was the vowe of Iacob. Gen. 28.20. If God will be with me, and will keepe me in this iourney, which I goe, of all thou shalt giue me, will I giue the tenth vnto thee. And of Anna a, vowing her sonne vnto God, and of Dauid. Psal. 132.2.

Or they did vse vowes for discipline sake, for the exercises of puritie, holines, sobrietie, and of other vertues. And therefore in the law, there were precepts: Espcially such as were the vowes of the Nazarites Numb. 6.3, of not drinking wine, and strong drink, or of not cutting the haire, or of not polluting himselfe at a funerall, by tou­ching of a dead bodie, or by mourning, that they might be taught to abstaine from too much trimming or decking of the bodie, & they might not be troubled in their head, and be prouoked vnto lust, and that they might be free from more vehement affections, suppose mourning or mirth, all which do greatly hinder spirituall thoughts. Such was the vow of the Rechabites Ier. 35, of not drinking wine, of not planting vineyards, and finally of liuing in tents.

And these vowes in respect of the forme where either Catego­ricall or absolute, and simply affirmatiue, which without excep­tion or condition did dedicate something to God freely: such are those which are spoken of Leuit. 27. And the vowes of the Na­zatites: or Hypotheticall, which had a condition annexant: such as were all almost pertaining to warre: and of Iacob, if God will be with me. And of Anna, If thou wilt giue me a sonne.

But by the comming of Christ together with other ceremonies, the necessity of vowing is taken away, nether is there any precept therof extant in the New Testament. Act. 18, 18 &. 21.26 For wheras Paule tied him­selfe to a Nazaritish vowe, it was done in regard of the time, and other circumstances, namely that to the Iewes, he might become a Iew, & to thē that are vnder the law, as though he were vnder the law, and moreouer that he might be made all things to al men. In respect of things indifferent, that he might win all men vnto Christ. 1. Co. 9.30.

Notwithstanding, although they are not inioyned to Christians, yet they are not vnlawful, wherby as it were with certain exercises they may confirme their wil to do wel, & may restrain themselues from doing ill, so that in vowing they obserue the cautions before remembred.

Is it lawfull to breake vowes?

Truly in old time vnder the law, it was needfull that vowes should be ratified, especially seeing that, many things might be redeemed, not because they did altogether please God, but least [Page 613] his holy name should be made a mocking stocke, and the people should accustome themselues to an vngodly contempt therof, if some deceiuer should without punishment deny that which hee had promised to God Deut. 23 21.22. But as a solemne oath ought to be bro­ken, being made vnadvisedly, & concerning a thing vnlawfull, al­though it be contrary to chatity: according to that of Christ, I will haue mercie and not sacrifice: for there can be no bond, where God doth abrogate that which man confirmeth, &c. A vow, ey­ther vnlawfull, (which hath not beene made according to the rule of pietie, and the prescript of Gods word) or impossible, is wor­thily supposed nothing worth, according to the saying of Isidore. In things ill promised reuoke thy faith: In a foolish vow change thy purpose: do not that which thou hast vnaduisedly vowed: for it is a wicked promise, which is fulfilled with wickednes: neither ought a vow to be a bond of iniquitie, as the Canonist saith. Wherfore it is meet to imitate the exāple of Dauid, who brake his vow rashly made cōcerning the destroying of al which did belong to Nabal 1 Sam. 25 31 32. But when the scripture saith, vow & performe vnto the Lord your God Psal, 76.11. the saying is to be vnderstood concerning godly vowes, which haue those conditions which the manner of godly vowes doe require: because it is a sinne, to make void a promise through lightnes and inconstancie of mind.

Which are the things disagreeing to this doctrine?

1 The vowes of the Heathen made to Idols, & to the gods falsely so called, to winds also, and to diuels. 2 Of the Papists, who will haue a vow to be a certain seruice not due vnto God, & yet they vow at their pleasure to Saints departed, or to certain men which are no gods, as they which set vp an Altar to Christopher or Barba­ra: & do commonly according to their vow take in hand pilgrima­ges to Saints, or to the Sepulchre of the Lord. When the houre is now come, wherin the true worshippers euery where without difference of places, may worship Gtd in spirit & truth, Ioh. 4.23. And Paule saith. 1. Tim. 2.8. I will that men pray euery where, neither hath Christ tied the benefit of his merit to a certain place Mat. 24.26. 3 The vows of the Monks, & Masse Priests, instituted without the commande­ment of God, which do vnaduisedly vow both things contrarie to Gods will as monkerie it selfe, and manie vngodly worship­ings, and other things which are not in their power to performe as when they promise vnto God perpetuall virginitie, the gift [Page 641] whereof is not giuen to all Ma. 19.11 1 Cor. 7.7.. For the gift of continencie is a pe­culiar thing. And truely they doe vowe, against the sayings, In­crease and multiplie, Gen. 2.28. To auoide fornication let euerie man haue his wife. therefore he which cannot containe, let him marie. 1. Cor 7.9. And It is not good that the man should be alone. Gen. 2.18. In like manner, also they vowe abstinence in the whole course of their life: or they forsake sleepe and necessarie helpes of life, when as no gift can please God, but that which he first hath be­stowed: and also those things which are ioyned with manifest in­iurie of their neighbour, as pouertie, that they being idle bellies may be fed with other mens labours: when as Paul saith other­wise, He that will not worke let him not eate. 2. Thess. 3.10, Also E­uangelical pouertie, which is not a forsaking of goods, but not to be couetous, or not to trust in riches. Besids, they vow obedience to certaine men against the minde of the Apostle, saying, be not the seruants of men. 1. Cor. 7.23. And do hinder the obedience due to Magistrates & parents, & other dueties due to neighboures: Their vocation being despised, they seeke freedom from exercising pub­lique affairs, for which they were meet, and to which man is borne.

4. The dotings of the same Papists. 1. That a monasticall life is Euangelicall perfection, that it deserueth eternall life. And that a vowe is a worke of Supererogation: when as, that saying, If thou wilt be perfect, goe and sell all that thou hast, and giue it to the poore, is not an vniuersall commaundement to all, but singular, to that young man, boasting that he had kept the Law; and if thou wilt be perfect, is all one, as sincere without hypocrisie 19. Mat. 21. 2. That a fact with a vowe is more meritorious then without a vowe, which thing is to tread vnder feete the bloud of Christ.

3. That Matrimony is dissolued by a vow, which is to make the ordinance of God of none effect in respect of the commaunde­ments of men. Math 15, 6 4. That a vowe is a worke of councill, and not of precept, whenas no worke is accepted of God, vnlesse it be com­prehended in the lawe of God. Moreouer that all vowes are to be kept without exception, because it is written, Thou shalt not bee slack to pay that which is gone out of thy mouth. Deut. 23.21. When­as, lawfull things are to be vnderstood, and those things which are allowed of GOD, otherwise it had beene lawfull to kill sonnes and daughters, to erect Altars vnto Idols, to [Page 615] vowe a dog to be sacrificed, and so to ouerturne the whole lawe.

5 Contempt of the creatures of God, which God commaundeth vs to vse with giuing of thankes. Therefore greatly doe the Car­thusians erre, who do vow such perpetuall abstinencie from flesh, that they may not giue it to them that are giuing vp the Ghost.

6 The papisticall Sacrament of confirmation as they call it, con­sisting of ointment and superstitious rehearsall of wordes.

7 The arrogancie of the pope, who dareth to imitate God in redeeming vowes, because he cannot shew that he is created a iudge, and he speaks of redemption without any warrant

8 The breaking of the common vowe made of euerie christi­an in Baptisme, and also of the speciall lawfull vowe.

9 The sentence of Hierome saying, it is better to vowe, then not to performe the vowe: for contrariwise, in euill vowes, it is better not to performe.

The sixe and fortieth common place. Of the Sacraments in generall, where it is intreated of circumcision, & the paschall Lambe.

What doth this word sacrament signifie?

THis word Sacrament, is deriued of a word that signifieth holy or consecrated, be­cause it was performed with the adding of an holy or solemne oathe as Festus saith; And therefore signifieth a solemne oath or bond, consecrated with an oath comming betweene, and which was not taken but by some holie thing: whereup­pon we say, to contend with another by an oath: And Tullie saith that the soldiers were bound by a militarie oath, because they were bound by an oath to performe faithfull seruice and obe­dience to the Emperour. 2. It signifieth a wager made in iudg­ment, [Page 616] or before the high Priest, wherein eyther partie of the plain­tifes did gage a peece of money, which the partie forfaited, a­gainst whom the Iudge did pronounce sentence: whereupon Varro said, he which had the day, had his pawne restored vnto him againe.

Now from the first signification, this word Sacrament, is bor­rowed to signifie holy things, ordained of God in the Church: which word notwithstanding hath sundrie significations. For 1. [...] generally both in the old Latine translation, as also in an­cient diuines, [...] this word Sacrament, signifieth, in his larger sig­nification, the same thing which the Grecians call a Mysterie, that is hidden or secret: or as Clemens Alexandrinus taketh it, that he might deride the heathen sacrifices, of a Greeke word sig­nifiing a most execrable thing, because indeed they were abho­minable: or else they were called Mysteries of a word that sig­nifies fables or falsities, or else of another Greeke word which signifies to initiate, [...] or to enter into holy actions, or to con­secrate, whereof commeth [...] the chiefe ruler of holy things: or else because they must be silent and kept it secret: or as Sui­das takes it, to shut the mouth, so that a Mysterie is a certaine secret, and hid matter, of a sacred and holy thing; not euerie secret, but an holy mysterie, not to be committed or reuealed to profane men, & such a secret indeed, as is farthest remoo­ued from the common sense of men. In which signification of a Sacrament or Mysterie the word is vsed Math. 13.13. To you it is giuen to know the Misteries of the kingdome of heauen, to them it is not giuen: where he calleth those things which Christ re­uealeth to his Church alone Mysteries, And the purpose of God concerning our redemption in Christ, is called a Mysterie, or a Sacrament, as the olde Interpreter translateth it Eph. 1.9. Rom. 16.25. Eph. 3.3. where also the calling of the Gentiles is called a Mysterie, and by the olde Interpreter a Sacrament. And chap. 5.32. The coniunction of Christ, and the Church is called a Mysterie, or as the olde Translator hath it a great Sacrament, which word hath deceiued many, to conclude mariage to be a Sacrament, where as the Apostle speaketh not of mariage, but of the coniunction of Christ and the Church:

So the incarnation of the sonne of God is called, That great my­stery of godlinesse. 1. Tim. 3.16. And the secret work of our redemp­tion, a mystery hidden from the beginning of the world. Col. 1.26. & 2. Thess. 2.7. Antichrist is said to worke the Mysterie of in­iquitie.

2. Ecclesiasticall writers doe improperly and abusiuely referre the word Sacrament vnto external signes of holy things, of which sort there bee many in the word of God, namely many earthly things, which signifie some inuisible and spirituall gift of God as the graine of mustard seede Mat, 13 31, the seede v, 23, the pearle v. 46 and such like, which set out vnto vs the word, and Kingdome of God. In which signification there bee almost infinite Sacramentes: and the worde Mystery and Sacrament may in this signification bee extended to the verie sacrifices and rites of the olde Te­stament; and so also the coniunction of man and wife may be called a Sacrament of the communion of Christ and the Church.

3. Strictly and specially in a more speciall signification and properly this word Sacrament is referred to that signe of grace, whereby GOD doth, as it were, seale vn­to vs the benefits of his promises; and in like manner, whereby hee doth, as it were, consecrate, and binde vs to the mutuall testification of our couenant made with him, and that Religion wee owe vnto him.

Whereupon, the word Sacrament, is deriued of a verbe that signifies to consecrate, because wee are, as it were, con­secrated to GOD by the Sacraments, to the end hee might bee our GOD, and wee might bee his Temple. Which therefore are called mysteries, not that they bee the effecting of miracles, but because they bee Ceremonies, wherein there is a visible representation appointed by Gods ordinance of a secret, heauenly and spiritual thing altogether vn­knowne to the reason of man naturally, but yet reuealed by God in the true Church: or else as Augustine speaketh, because they bee the signes of things, being one thing indeede, and signifying another.

In which signification the name of a Sacramēt is not to be foūd in [Page 618] the scripture: for the scripture doth in no place call the supper of the lorde, and baptisme mysteries, and sacraments.

And in this sense, againe the word sacrament is vsed twoe manner of waies. 1. By a Synecdoche for the signe it selfe, or for the outward action of the sacrament onely. 2. In the lawful vse, a sacrament doth comprehend the representation or outwarde signe and also the thing signified, or the inward benefit of grace: for no sacrament can fullie be expressed or vnderstood without a trope, yet the trope must be in the wordes, not in the things or matter. The greeke Fathers call them Symboles or signes, and representations as Peter also. [...] 1. Pet. 3.21. calleth our baptisme a representation that is an exampler correspondent to that deliue­rance which came vnto the church in the flood.

What is a sacrament?

Seeing that a sacrament is not some simple subiect, not yet a compound, or some whole thing consisting of forme and matter, or bodily & materiall: or else some third substance compounded of twoe substances; but a diuine institution, it must be defined by the scope, and the end wherefore, that is mention being made of the end, wherefore the sacrament is instituted.

[...]It is then, Paul being the definer of it, a signe or seale of the righteousnes which is of faith, that is to say, whereby the righteousnes of faith, and the communion of the faithfull in Christ the head and with all the members of the same misticall bodie, I say the communion, incorporation, coniunction, is not onely signified, but also sealed; to witt so farre forth as the ho­ly ghost doth performe that inwardly in deede, which the out­ward ceremonie doth represent. For although we cannot right­ly reason from the speciall to the generall, but on the contrarie, yet notwithstanding that is rightly attributed to the generall, that is to say to a sacrament, which is common to all the specials, as namely to circumcision, and to the other sacraments Rom. 4.11 1 Cor. 10.16 [...] 12.13.

Or else, it is an holy action, inioyned of God vnto the church wherein as God, by a fit proportion of the outward Elements, & the things signified, doth as it were offer by the hands of the minister the signes of things which belong to our saluation in [Page 619] Christ, to the senses of the bodie: So hee doth offer and apply these selfe same heauenly things to the minde by the Holy Ghost, to the intent that they might be more and more spiritually sealed vp in them, through faith.

Or else, it is a visible signe of inuisible and sauing grace of God, instituted of God, to seale and confirme that grace in vs.

Or a Sacrament is a testimony of the grace of God toward vs in Christ, confirmed by a visible signe, with the mutuall testifi­cation of our faith and religion towards him Gen. 17, 7 10.11 1 Cor. 11, 23.

Who is author of the Sacrament?

God alone: for as it belongs to God alone.

1. To promise and to giue grace.

2. To make a couenant with the Church.

3. To bestow the gift of righteousnesse: So also it belongs to him alone to institute a signe of grace, or of the couenant and re­mission of sinnes. 1. Cor. 11.23. I haue receiued of the Lord, that which I haue also deliuered vnto you. Therefore may wee not re­ceiue any other Sacrament into the Church, then those which God hath ordained to that vse: neither yet is the forme or man­ner of the institution any manner of waies to bee violated. For Thomas saith well, The ordaining of Sacraments is a note of the ex­cellencie, power and maiestie of God.

Why did God adde the Sacraments to the word?

1. To the intent that they might be visible Sermons of his pro­mises applyed to our capacitie, who be stil carnal; wherupon Au­gustine saith, that the Sacrament is a visible, or a sensible word.

2. That they might be signes, whereby men, yea such as bee most ignorant and rude, might bee stirred vp to perswade them­selues, that God doth not mock men when hee promiseth his grace, and eternall life vnto them: and that by such signes, they might bee led by the hand, vnto the thing promised, as it were present. For if thou hadst beene spirituall, saith Chrysostome, God would haue propounded his spirituall gifts spiritually vnto thee: But now seeing the soule is vnited to the bodie, hee propoundeth his spiri­tuall gifts vnto thee by those which are corporall.

3. That he might vnderprop, and confirme our faith in his pro­mises: [Page 120] none otherwise then ciuill contracts being subscribed by the Secretarie, the Princes seale is wont to bee added, that so there may be a strong euidence, or authenticall instrument.

4. That by signes of his owne institution, hee might call vs back to worship him, might hold vs therin, and might put a difference betweene vs, and other sects. Whereby it comes to passe that the first man (yea being pure and free from sinne) hereupon earth had neede of Sacraments, because hee was made earthly and na­turall 1. Cor. 15.45. But after that we shall bee in heauen, heauenly and spiri­tuall, and haue once obtained the promises, wee shall then haue no more neede of them.

In what predicament is a Sacrament?

To wit, of Relation, so farre forth as it is considered as a signe, or a thing signifying, in respect of the end, or the scope where­unto it is ordained, for a signe hath relation to the thing signified. Therefore a Sacrament, [...] is in the predicament of Relatiues, that is of those things which haue relation to others. For Relatiues are such whose essence is nothing else but this, by some meanes to haue relation or reference to another thing.

And it is also in the predicament of Action, so farre, as being a visible action, it is commanded to be done with a certaine cere­monie: For the water simply taken by it selfe, is not the bapti­tisme, but the sprinkling of the water in a conuenient manner, to­gether with the institution of Christ. Neither are the bread and wine simply, & by themselues vnderstood, the Supper of the Lord, but the bread together with the breaking, distributing, taking and eating of bread, and drinking of wine, as it is ordained by Christ, for the remembrance of him.

What is the genus of a Sacrament?

A signe, because it signifieth something. For euery Sacrament is a signe, but not euery signe is a Sacrament, but a signe in law­full vse, for that golden rule is infallible, nothing hath the nature of a Sacrament, out of the vse instituted of God. Now a signe, as Au­gustine defineth it, [...]ib. 2, doc [...] Christ is a thing, that besides that forme which it of­fereth vnto the senses, maketh some other thing thereby to come into the minde. So Gen. 17.11. Circumcision is called the signe of the couenant. And of signes some bee naturall, which signifie of their owne nature, as the dawning of the day, is a signe of [Page 621] the sunne approaching: some be at the will of the Institutor, as the signes of families: And these are such as either haue some Analogie and likenesse with the thing they do signifie: of which sort be the sacraments. Whereupon Augustine saith, If the sacra­ments should not haue a certaine likenesse with those things wherof they bee sacraments, they should not bee sacraments: or else such as haue no similitude with the thing signified, but doe altogether de­pend of the institution. In which sense, words are signes of things, and the ringing of the bell, a signe there shall be a Sermon.

How many sorts of signes be propounded to be consi­dered in the scriptures?

Three sorts: some of Doctrine, or of the word, as the extraor­dinarie and vniuersall worke of God, or miracles, which are seene with the eyes, where at the mindes of men doe wonder, which giue testimonie of the infallible trueth of the word, vnto the glo­rie of God. As in the old Testament, Abrahams smoking furnace, and burning firebrand, Gen 15.17 the bush burning and not consumed Exod. 3.2, Epist 23.40 Bonif Moses his rod Exod. 4.2 3, the pillar of a cloud in the day, and that pillar of fire by night Cap. 13.20, the drying vp of the red sea Ca. 14.14, water flowing out of the rocke Cap. 17, 6, the standing still of the Sunne Iosu. 10.13, the signe of the Prophet Ionah.

In the new, the healing of the sick, raising vp of the dead, ca­sting out of Diuels Mark. 16 17, 18, &c.

Some of Anger: and those either threatning with some fell iudgements to hang ouer mens heads for their sinnes, as namely wonders in heauen, comets, tempests, earthquakes, the signe of the sonne of man Mat, 24 30: or else punishing, both temporal, as thunders, lightnings, famine, pestilence, wars, euill beasts: as also spirituall, to wit, heresies, corrupting of Doctrine, idolatry, schismes, which the Lord sendeth, that men being admonished and corrected by these might repent, and there be signes which God shall send be­fore the day of Christs comming Mat, 24, 4 5.

Others be the signes of grace, which are added to the promi­ses of God, and doe testifie of the grace of God toward vs. Wher­fore they are not signes simply, which serue to shadow out, & sig­nify only the things with God promiseth, but seales & pledges, [Page 622] because they seale vp vnto the beleeuers the things promi­sed Gen. 9.22 &. 37.9.10.

Of how many essentiall parts doth a Sacrament consist?

Of three.

1. The word of the institution or the commaundement, and the ordinance of God, and the promise of grace; I say of grace, not of any of the gifts of God, either corporall or spirituall, but of Iustification, that is to say, of the remission of sinnes, and life e­ternall: which is repeated in the Church, not for consecration sake, neither that any vertue might bee added to the Element, but that the faithfull might heare and beleeue it.

2. Of an outward signe and visible, which otherwise is called an Element, because in the first Sacrament, that is in Baptisme the signe is the element of watet: by another name, by a visible forme, because it is a bodily thing and sensible, subiect to the sight, and sense: otherwise a Symbole, because of the proportion and re­semblance vnto the thing signified: and because it is as it were a marke token of Gods promise. Both which Augustine com­prehendeth in this saying. Let the word, (to wit of the institution and of the promise of grace) be added to the element, and there is a Sacrament.

3. Of the thing signified, which some call the matter of the sa­crament, others the inuisible grace, or the wholesome gift. As in Circumcision there is the apparant commaundement of the Lord, Thou shalt keepe the couenant. Gen. 17. and the promise is expressed, I will bee thy God, the God of thy seede after thee; the signe, the cutting off of the foreskin: lastly the thing signified, the Circumcision of the heart, or of the old nature Deu. 10, 15 et. 30.6.

What is the matter of the Sacrament?

It is double, one sensible, externall or corporall, subiect to the bodily sense: the other intelligible, internall, spirituall, and heauenly, which is perceiued with the minde, and vnderstanding, I say with the minde, indued with that her fit instrument to re­ceiue it, namely faith.

What is tho outward matter?

It is double, both a bodily substance and not an accident, as water, bread, wine, as also a ceremoniall action or rite, which is [Page 623] performed by men in a certaine manner: as circumcision in a cer­taine part of the bodie, the externall and corporall washing, ea­ting, and drinking.

Wherefore did God chuse such common things in the ordering of the Sacraments?

Least that in the vse of them being therfore ordained that, they might lift vp our mindes to heauen: wee should on the contrarie stick in the earthly things, and admire them.

What is the inward matter?

It is the thing signified: and that in like manner, both the sub­stance, and the action. The substance is Christ, who is called the verie marowe of all the Sacraments, with all his riches which he hath in himselfe: and either properly is tearmed whole Christ: or else by a Synecdoche (a part for the whole) is called the bodie of Christ deliuered vnto death, or his bloode shed. The action is proper to God alone, and it is either iustification and washing, or spirituall circumcision, or the communion of the body and bloud of Christ.

What is the forme common to all Sacraments?

If wee consider the verie essence of a Sacrament, his forme, or at least the speciall part of the essence, and the rule whereof it doth depend, and hath his beeing, is the ordinance or instituti­on of God, conteined in the word. For Sacraments are that which God doth testifie, by the word of his institution and promise that hee would haue them to bee: so that that verie worde must bee as it were the verie life of the Sacrament, or the cause where­by a Sacrament is that which it is.

But by the word vnderstand not, that it which is conceiued in a certain number of syllables vttered without vnderstanding and faith, hath any force to consecrate or transforme the element, & to giue any vertue to it.

For as the forme of the letters can doe nothing: so neither the pronouncing or sound of the words: but that which beeing vt­tered by God, is preached and published by the Minister, with a cleare voice, doth cause vs to vnderstand and beleeue what the visible signe meaneth. Whereupon Augustine saith, not because it is spoken, but because it is beleeued.

Furthermore, the goodly Analogie, or proportion of the signe [Page 624] with the thing signified, and the mutuall reference or relation, affection, & habit of the one to the other, because the essence of a Sacrament is nothing else but to haue relation to the thing sig­nified, and Sacramented, that is to say, the thing signified.

Now the Analogie or proportion, which is the agreement, or conueniencie, of one thing hauing relation to another, is in the proportion or likenesse of the actions or effects, as for example, as water washeth away filth: euen so the bloud of Christ wa­sheth away sins.

The relation is in the institution vnto the thing signified, or in the mutual respect of the one vnto the other, as when together with the signe exhibited to the senses, the thing signified is represented to the vnderstanding.

To conclude, if wee respect the vse, the forme of a Sacrament, is an action, wherein an earthly thing is lawfully and rightly ad­ministred and vsed for that end, whereunto it is appointed of God: or the manner of performing & celebrating the Sacrament: for the forme of the Action, is the manner wherein it is done.

What manner of coniunction or vnion of the signes and the things signified is in the Sacraments?

Not naturall by the touching and knitting together of sub­stances, or the vnitie, and vnion of the accidents and subiect, to make one and the same indiuiduum, or locall, without distance, or existing of one in the other. Neither is it to bee called spirituall, as if it should giue life to the signes themselues, which is against diuinitie: But such as hath conueniencie and relation, or Sacra­mentall, and significatiue, whereby things inuisible, in a fit propor­tion are represented by visible, and in some sort are made one, for the mutuall respect which they haue betweene themselues; as the Scepter, and the Romane Empire. Such is this vnion, as is betweene the true Relatiue, and his Correlatiue: as betweene the father and the sonne the vnion is not naturall and substan­tiall, but of Relation, which consisteth not in transubstantiation, or consubstantiation, not in conuerting, or including; but in the naturall respect, & affection one vnto the other. So then as the fa­ther is therefore a father, not because hee is either conuerted to the sonne, or because hee conteineth his sonne in himselfe essen­tially, but because hee hath relation to his sonne: euen so it is a [Page 625] signe or Sacrament, not because it is conuerted in to the thing sig­nified, or conteineth it, as a sack doth corne or a cuppe of wine, but because the signe and the thing signified are vnited by the vnion of relation, as the sonne with the father and the seruant is ioyned with the master: or else as the vnion is betweene the voice of the preaching of the Gospell, and the thing promised in the Gospell, not reall, but intelligible and apprehended by faith.

But in respect of vs, and of the things signified, the coniunction is not in trueth essentiall and personall but mysticall. and yet in its kinde reall, to wit spirituall by the power of the holy Ghost alone, who bringeth to passe, that Iesus Christ, who now as he is man hath his being in heauen, and yet is no lesse truely giuen to vs which are in earth, then the signes themselues, namely so farre forth as our faith beholding him in the Sacraments, doth clime vp into the heauens, that we may more and more truely imbrace him, and he may liue and abide in vs. For the holy Ghost know­eth to ioyne most nearely, together by the bond of faith, those things which if you respect the distance of the place are farthest asunder, which is done after a heauenly and spirituall manner, (and not naturally: not by the ioyning & touching of substances) after which manner the beleeuers are most nerely ioyned together one with another: as also the husband and the wife are knit to­gether by the bond of mariage, although they bee farre asunder, in regard of the distance of places.

Whether are both the things and the signes offered vnto vs of God ioyntly together?

Yes ioyntly together in respect of God that promiseth truely, and without all deceipt. but yet distinctly notwithstanding, so as oftentimes hee that taketh the signes, receiueth nothing lesse then the thing it selfe. Whereupon Augustine saith, vpon Leuit 7 quest. 84 It nothing a­uaileth Simon Magus to haue the visible Baptisme, who wanted the inuisible sanctification.

What is the manner of receiuing the signes and the things signified?

The manner of receiuing the signes is naturall or bo­dilie, and the signes are receiued both of the be­leeuers [Page 626] and also of the vnbeleeuers after a naturall manner, al­though with contrarie successe. But the things themselues signi­fied, are communicated in respect of God, that giueth them by the holy Ghost: and in respect of vs by faith, whereby alone Christ with all his benefits is apprehended of vs Eph. 3.17. For a thing in­telligible, & spiritually propounded, cannot bee perceiued vnlesse it be after a spirituall manner, that spirituall things, might answer to spirituall things; corporall and visible, to corporall and visible 1 Cor. 1.13.

In this Treatise what doe these things signifie, Really Substantially, corporally, Sacramen­tally, Spiritually?

Really signifies properly, that the verie thing it selfe is truely receiued, to which these words, substantially, and essentially, are equiualent. So the beleeuers in the right vse of the Sacrament, are said to receiue Christ, really, substantially, or essentially: also to take the holy elements, really, substantially, & essentially. But, corporally & spiritually signifie the manner of receiuing, only the signes are re­ceiued corporally, but Christ spiritually. And to receiue, Sacramen­tally, is to receiue the signes of the bodie and bloud of Christ.

Whether do all they inioy the matter of the Sacraments, which vse visible signes.

No, but only the beleeuers, vnto whom the promise of grace doth belong, and for whose sake the same is ratified by certaine seales: For what part or fellowshippe hath the beleeuer with the vn­beleeuer? 2. Cor. 6.15.

Is it possible for a man to be guiltie by meanes of the thing signified, who is not partaker of the same?

Yes hee may, for the abusing of the signes, and for the contu­melious reproach against the thing signified: none otherwise then hee which despiseth the seruants of Christ, is guiltie of the contempt of our Lord Iesus Christ, and of his Father also Luk. 10.16.

Is faith of the Substance and essence of the Sacraments?

No, because faith maketh not a Sacrament to bee a Sacra­ment, but the institution of God. Indeede faith is necessary, that wee may receiue the matter of the Sacrament, for, by faith Christ [Page 627] dwelleth in our hearts Eph. 3.17.. But whether a man beleeue, or whether hee beleeue not, if the Sacrament be rightly administred, hee re­ceiueth the true Sacrament, namely in respect of God.

Yet in respect of the Communicant, if a man beleeue not, he receiueth the bare signe: because without faith, neither the word nor the Sacrament can do vs any good.

Whence is the consecration, or the sanctification and blessing of the Sacraments?

Not by making the signe of the Crosse, the repeating and se­cret murmuring of any words, as Iuglers & Coniurers do repeat their charmes in conceiued words, namely for example, of Iupi­ter that sends the thunder, or of bringing the Moone out of Heauen, to wit, by the force and vertue of letters and syllables, if they be repeated and vttered after a certaine manner. But from the holy and good will, choise, institution, or ordinance, blessing, consecration, worke, commaundement, the ratification of the word, and the promise of God himselfe: who for the good of men hath made choyce of water, bread and wine, and hath in­stituted & by his ordinance set thē apart for some special purpose, and because he hath shewed that it is his pleasure to haue them for Sacraments, and how he will haue them celebrated.

Further by the holy vse, which is performed by prayers: by the commemoration of the benefits and promises of God, and giuing of thanks.

VVhen is such consecration made?

First indeede the Lord himselfe made it once, and together by himselfe in that first institution, namely in that last Supper, and this being once made, doth consecrate & sanctifie the Sacraments to the Church vntill the end of the world: as that word once spoken, Increase and multiply, is perpetually effectuall. Gen. 1.28.

But now he doth repeat the same by prayers and the word, whereby the whole Institution and vse of the externall things is clearely vnfolded by men, and those not any whomsoeuer, but such as bee lawfully called, that is to say,, by his Pastors and Mi­nisters. For otherwise it is no Sacrament, but a prophanation of the Sacrament.

Ʋ Ʋhether is there any change of the signes in the Sacraments?

Truely there is: not in the nature or substance, the naturall qualitie, or quantitie of the Elements, the change, I say, is not of the essence & nature, as saith Theodoret: But only in respect of the end, office, condition, & vse for which they bee propounded in the Church: namely, because they begin to signifie to vs in trueth, things al­together heauenly, and diuine, and that not of their owne nature, but by the appointment of the sonne of God. As namely for ex­ample sake, when water, btead, & wine are remoued from the common vse, and by the commaundement of God are made the signes of the body and bloud of the Lord, which thing certainly they haue not by nature: For then euery water should bee the signe of Christs bloud, but by the institution of the Lord himself. Also the name of the signes are indeed changed, but not the mat­ter, namely to the intent that we might haue a greater regard of the things signified then of the signes, and that the minde might mount vp from the Elements vnto Christ. Therefore The­odoret in [...] saith that, Christ honoured the visible signes, by caling them his bodie and bloud, not changing the nature of the signes, but adding grace to the nature of the signes. Now that grace added to nature is, that those Elements are made Sacramēts, that is, means & Instruments of the holy Ghost: to confirme, preserue, & increase the Communion of Christ. Is this change perpetuall?

No, because it hath respect vnto the vse only, and that publick too in the Church. Wherefore out of the verie action it selfe of the mysteries or the administration of the Sacraments, there is no place for it. For nothing hath the nature of a Sacrament, out of the vse which Christ instituted. How are the Sacramental phrases or speaches to be expoūded & vnderstood?

All the places of Scripture are not to be vnderstood according to the letter, but according to the sense, hauing regard to the analogy of faith, & the circūstances of those places. But specially the places which cōcerne the Sacramēts, cannot be taken or vnderstood ac­cording to the litter, by reason of the nature of the sacramēts, wher in we do not cōsider one thing simply but twain, to wit, the visible and external signes, & also the heauenly and visible things signi­fied by them. How many kinds of Sacraments be there?

In respect of the estate of men there be two: Some before the fall, in the state of integrity and innocency of our first pa­rents: others ordained of God after the fal. And before the fal there [Page 629] were two Sacraments, one commanded, the other forbidden. The former of immortality, which of the end is called the the tree of life, not that it could giue life, wherwith Adam was now already in­dewed, but Sacramentally, because it was a pledge, signe & remem­brance of immortality to thē which might eate of the fruit therof. Another of tryall, which by a Metonimie was named the the tree of knowledge, or of experience, of good & euill, of the euent, or issue; to wit, because man after the eating therof should know & haue experience, both what great good he had lost, & into how great misery he had plunged himself. From the tasting wherof he shold haue abstained, to declare vnto God his due obedience Gen. 2.9 17 et. 3.3.22, not that god would haue man to wander vp & downe like a beast without iudgement & choyce of things, for he had iudgement giuen him wherby he might discerne betwene vertues & vices, but that hee might not couet to know more then was meet for him, & least trusting to his own sense, casting off gods yoak, he should make himselfe arbitrator & iudge of good & euil.

How manifold be the Sacraments after the fall?

Some of the old Testament, & some of the New. Those shadowed out the Messias to be exhibited, these do testifie that he is exhibi­ted. Again of those wherin was shadowed out the Messias to bee exhibited, some were for a time accidental & extrordinary, which god vsed only once, or for a certain time: some were set & ordinary, which ought to be in ordinary vse vntil the time of reformation Heb. 9.18, for those things are said to be reformed, which are truely direct­ed to their proper end: wheras these tended to the same, but yet thwartly not directly. Temporary were the floud Gen. 7.6. The passing tho­row the red sea Exod. 14.22, the staying vnder the cloud Exod. 13 22, which three were as it were a certain baptisme of the old Testament. Manna sent from heauen Exod. 16.14.15 Ioh. 6.31, & water out of the rock Exod. 17, 6, were as the Eucharist, & spiritual drink, 1 Cor. 10, 1.2:3. I would not haue you ignorant, that al our fa­thers were vnder the cloud, & al passed through the sea, & al were bap­tised in the cloud, & in the sea, & did all eate the same spirituall meate, & drink the same spiritual drink. From the floud, the deliuerance or escaping frō the waters which befel Noe, & his family, was a signe to him of the spiritual deliuerāce, & escaping of the church out of the gulf of sin & death, & to a new life, wherof at this day baptism is a type to vs, and therefore is called [...], an exmplar or picture correspondēt to that deliuerāce which came to passe in the floud 1 Pet. 3, 21.

There are therefore two types, but the former is the figure of shadow of the latter h. And the latter the patterne of the former or the figure answering to it. In which respect the Sacraments of the new Couenant, may be called the patterns answering to them of the old. So the passing through the red Sea, and that staying vnder the Cloud were shadowes, and signes of washing from sins, and a shadowing forth of the heauenly power of the spirit. But in respect of vs, they were types of our Baptisme: and in like manner our baptisme a patterne of them; Wherupon the Apostle 1. Cor. 10 2. saith the Fathers were Baptized in the Cloud, and in the sea vnto Moses, that is, not into the name of Moses, but Mo­ses being their guid.

2. So the M [...]nna from heauen, and water flowing out of the rock were in steede of the Supper, and signified the spirituall food of Christ, and the meate & drink to nourish our soules spiritually vnto eternall life, and to the beleeuers did truely offer it by faith to bee receiued spiritually. Whereupon the Apostle. 1. Cor. 10.3. calleth Manna (considering it as a Sacrament) spirituall meate, that is saith Augustin, meate signifying some spirituall thing, to wit, Christ in his time to be exhibited, In Psal. 77 but euen then present and effectuall to the godly, who did by faith lay hold on him, who was to come. And verse. 4. in the same respect, he calleth the stone, or rock wher­out the Riuer which followed the Israelits, or went with them, the spirituall drinke, & Sacramentally, or by a Metonymie, Christ: For they dranke, saith he of that spirituall rock that followed, & that rock was Christ: Now our Supper is the patterne or resemblance of that Manna, and that water.

What were the set and ordinarie Sacraments?

1. One generall, perpetuall and common to all men, and for their sake and profit to the brute beaste, and so to euery liuing soule: which also is called Naturall, because God would haue it extant in a naturall thing, when by his word he marked out and consecrated the Raine-bowe, that is, the bowe in the Heauens, which riseth of naturall causes, for his Sovereignty which hee hath ouer all creatures, and ordeined it to Noe and all his po­steritie for a signe, monument and pawne, that hee hath testified that he will not hereafter destroy the earth with a floud, Gen. 9.9 10.13. I will put my bowe in the Clowde and it shall bee [Page 631] for a signe of the Couenant betweene mee and the earth. Note that such a bowe was fashioned which was not before the Floud, but because it was made knowne by the word of God to be ingrauen therein, which might giue a signe of the grace of God to men.

2. Two speciall ones, besides the order of nature, to wit Cir­cumcision. Gen. 17.10. This is my Couenant which yee shall keepe betweene mee and you, and betweene thy seede after thee that euerie male childe amongst you bee Circumcised. For as Couenants in old time were not only recorded in publick tables, but were wont to be ingrauen in brasse, and carued in stones, to the end their re­membrance might be more knowne and famous. Euen so God would haue his Couenant to be ingrauen and printed in the flesh of Abaham. And the Paschall Lambe, Exod. 12 3, 21, 22, both which notwith­standing sometimes were intermitted for a long season, God o­therwise not disalowing it, or at the least tollerating, and Moses winking at it; as Circumcision whole fortie years Ios. 5.5.7, because for the space of fortie yeares the children of Israell went thorow the wil­dernesse: other whiles by the carelesnesse of men as the Pas­seouer 2. King. 23 22 1 Esd. 6.16. But yet with no losse to the beleeuers; For not the want, saith Bernard, but the contempt of the Sacraments it damnable.

How did those two set Sacraments differ?

Thus, that one was a signe of our incorporation, that is, our re­ceiuing into the Church and couenant of God, which God would haue once onely administred to all that bee in the Couenant, as well them that be of yeares as infants. And the other of our con­tinuance in the Couenant, of our nourishment, confirmation, & continuall increase, and perpetuall abyding in Christ, which was often administred, but onely to them of yeares, which are able to proue themselues.

What was Circumcision?

The Latines called it Praeputium the foreskinne, of a word that signifies to cut off, because the Iewes did prune off that skin, that is cut off, or loppe off: Aristotle cals it [...], that is the vttermost little skinne that couereth the priuie member, & Paul somewhat changing the word, called it [...] vncircum­cision Rom, 2, 26. Whereupon [...] is called as it were a cutting round a­bout, of a word that signifieth to cut round about, to cut off, and to cut off that which is before: which is also called externall Cir­cumcision, [Page 632] and Circumcision of the Letter, or literall ver. 17, which was committed to Letters by Moses, at Gods commaundement, or else as it is considered alone from the spirituall end thereof.

But as it is considered consisting of a signe and a thing signified it was a Sacrament of the Old Testament, instituted by God, wherin by the visible signe to wit, the outward cutting off of the foreskin in the males, which were receiued into the societie of the people of god, or of the Church, the thing signified, namely. 1. Our fellowship in the Couenant of God. 2. Our acceptation and a­doption to be the people of God. 3. The inward Circumcision or spirituall (which the Scripture calleth the Circumcision, that is, the purifying of the heart by the spirit Deut. 10 16. & 30.6 Ier. 4.4 Rom. 2 29 Ier. 6.10, and by a Synecdoche, and partly a Metonimie, of the eare which moderates the hearing, Exod. 6.11, and of the mouth or the lips which prescribes a meane to the speach h, but Paul Col. 2.11. cals it the Circumcision of Christ, not made with hands, whereby Christ doth Circumcise vs inward­ly) that is the inward paring off of the corruption of nature, or the cutting off of sins & vices by iustification and regeneration. 4. Our ingraffing into Christ also, and the communicating of all his benefits: also the promise of Messias, the blessed seed to come of the posteritie of Abraham: and the remission of sins through his bloud; and so, by the promise of the land of Canaan, the inheritāce of the heauenly life was signified, and was sealed vp in the faith­full, by this ingrauing as with a seale. And further it was as a so­lemne obligation, wherby those which were Circumcised were boūd to perform the whole law Rom. 4.11 Deut. 30.6 Gen. 17.13. Ga. 5.3. I testifie to euery man that is Circumcised, that he is bound to keep the Law, setting before their eyes the Ceremony of Circumcision, & the punishment of cutting off Gen. 17.14, if they committed the least sin against the Law Col. 2.16. For which cause Circūcision by a Metonimy is called the couenāt, & the cōpact or condition. Ge. 17.10. Act. 7.8. And by a Synecdoche it is taken for the whole law. Gal. 5.2. Ʋ Ʋhat were the causes of Circumcision? 1. The Efficiēt, was God the Author therof, who in his secret Counsel, by special grace chose Abraham, & his stock, that he might re­nue the Couenant of saluation with him, & might seale it with the signe of circūcision Gen 17.1, wherby also it came to passe, that the people of Israel, as the flock of god, were receiued into his own sheepfold: the rest of the Gentiles being strangers from the Couenāt, like wild beasts might wander in mountains, woods, or deserts, vntil the publishing [Page 633] of the gospel: wherby the partition wal being brokē down, God made the Gentiles equal to the naturall sons of Abraham Eph. 2.11 12.13.

The matter wherein it was, or the subiect of Circumcision, were all the males Gen. 17.10 11, & indeed none but they, for although the promise was giuen indifferently to men & women, which was ratified by circumcision, yet notwithstanding did God consecrate the whole people to himself in the one sexe, because the women were not capable of this signe. Again, because that seing the man is the head of the woman, of whom also the propagation doth depend, in the male kind the female was comprehended, & was also then at the same time sanctified: For the couenant of God was ingrauen in the bodies of the males vpon this condition, that the women also might be made partakers, & cōpanions of the same faith. Eph. 5.25 For Sara is called the mother of beleeuers, as Abraham is called their father. 1. Pet. 3.6. But after that the Gentiles also by spiritual regeneration were adopted to be the sons of Abraham, that signe being chāged, there was another placed in the stead therof, both more manifest & cōmon to both sexes, & that without bloud, that therby might be more fully expressed the benefit of Christ, & this applying of him to all. 2. Circumcision was made in the member of genera­tion, that is, the cutting off of the skin, to signifie that the seed of man was altogether vncleane, & that no clean thing could spring from the vncleane seed of man, but that whatsoeuer is begotten of man is vicious, & therfore that the nature of man is infected with originall sin & hath need of regeneration. Therfore Christ was borne of a virgin, & conceiued by the holy Ghost, to the end he might be free from al sin. Also, that it might be made manifest, that saluation proceedeth out of the blessed seed of Abraham, which is Christ. 3. God would haue Infants to be circumcised, to the end that being once receiued into fauour, through the Coue­nant, & being made copartners of the Couenant, together with faithfull Abraham, they might as it were, be sealed vp by the signe of the couenant euen as their faithfull Fathers were, accor­ding to the promise, I will be thy God & of thy seed after thee Gen. 17.7. yet for the beginning of the calling of the Gentils, the Gen­tiles also were taken in the fellowship of gods people, if they wold so be circumcised.

Ought not such a Sacrament seem to be ridiculous?

No it ought not: For if it seeme absurd to any man, that the [Page 434] signe of so excellent and singular grace was giuen in that part of the bodie; he must needes be ashamed also of his saluation, which issued out of the loynes of Abraham. And, The Crosse of Christ was a stumbling block to the Iewes, and foolishnesse to the Gentiles. 1. Cor. 1.23. And Iulian the Apostata, as also Celsus made a scoffe of this, that an apple was forbidden our first parents. And Naa­man the Syrian thought it a matter to be laughed at, to wash se­uen times in Iordane 2 King 5 11. But the word of God ought to be prefer­red before all the world. And the foolishnesse of God, that is, that which mad men not without impietie call foolishnesse, is wiser then all the wisdome of men. For although the Princes of this world haue their glorious seales, yet for all that their promises are often broken. But God with his much baser markes, neuer deceiued a­ny man.

What was the manner of Circumcision?

That is to be seene in the Time, Ministers, Place, Instrument, and Adiuncts. First then, the Infant of eight daies old was circumcised, that is, when the eight day was come, for cir­cumcision was to bee performed vpon the eight day precisely Gen. 17.12 Leuit. 12.3 Luk. 1.59. et. 2.21, that God might haue regard of their tender age, and so might te­stifie vnto the Iewes his fatherly loue vnto their children: for then the age of the child vseth to become strong. 2. Because euerie childe was vncleane seauen daies, by reason of the bloud and the eight day was accounted pure, Exod. 22, 30 Leuit. 12 3 Lib 3 Epist. 10. 3. Because this was a Sacrament of that eight day wherein Christ rose againe for our iustification, after that he had condemned sin in the similitude of flesh as Cy­prian writeth to Fidus.

4. As also to shew that we are to thinke of the mortification of the flesh, during the whole course of this present life, which is noted by seauen daies, because it is finished by the continuall re­uolution of weeks or of seauen daies, but yet it is not accomplish­ed saue on the eight day, that is after the end of it.

5. Least we should imagin that those are excluded from the Couenant which cannot obtaine the signes thereof, seing manie which not liuing to the eight day prescribed, died with­out circumcision. Whereby also it appeareth that that time prescribed was a part of that ruder kinde of Gouernment vnder which it pleased GOD to keepe the olde people. For at this day there is permitted a greater and larger [Page 635] libertie in the administration of Baptisme, whereby we are not bound vnto a certaine number of daies. Neither did Abraham, Ismaell, and the seruants that were bought sinne against the law, because they were not circumcised the eight day, but when they were come to mans estate; because the inioining of the eight day, was not imposed generally vpō all, but especially to infants alone.

2 Touching Ministers, although there is no law extant, yet it is probable by the circumcision of Iohn Luk, 1.59, & Abrahams example Gen. 17, 23, thy euery family did administer it by themselues, not in the pre­sence of two or three, but in some forme of an Ecclesiasticall assemblie, whereunto the neighbours, and all the kinsfolke did come.

3 It was administred at home, in the house of the parents (to wit, because circumcision could not be performed without ex­ceeding paine vnto the infant, that so without delay there might be vsed a remedie for the wound.

4 The instrument of circumcision was a knife, eyther a sharpe knife as some take it, else a stone, or verie sharpe flint, as most men iudge Exod, 4, 25 Ios. 5, 3. For men say that in the East countrie there bee stones found which cut, as sharp as any raysor. To signifie that ey­ther with the knife of the law of God, the flesh is to be mortify­ed: or rather to bee cleane cut off by the Rocke Christ.

5 The adiunct of circumcision was the giuing of the name.

6 That by the remembrance of their name, those which were circumcised, might be put in minde of their dutie.

Now the example of Zephera the wife of Moses, a woman of Madian, not sufficiently instructed in the will of God, who to deliuer her husband from death, wherewith the Lord sought to slay him, for neglecting to circumcise his sonne, and that in their iourney, and in an Inne being disturbed with feare, circumcised her sonne, and moreouer did not goe with her husband any fur­ther, but sent backe againe by Moses to her father Exod. 18 2, it is singu­lar Exod, 4.25, and therefore may not be imitated.

Ʋ Ʋhich were the vses and ends of Circumcision?

1 That it might be a couenant, and an agreement, that is, a signe of the couenant of grace betweene God and the posterity of Abraham, whereby they might confirme their faith, and might know that they were in the gouernment of their Lord, and [Page 636] possessor, against all their enemies: According to the promise, I will be a God vnto thee, and to thy seede after thee, namely in a speciall manner, whereby I will make thee partaker of my spirit, of my righteousnesse, of all good thing, & in one word of heauenly life Gen 7.7.

2 That the people might be distinguished by that signe, and badge of their profession from other nations and profane people, and that the people might be discerned, of whom that promised Redeemer must be borne. Whereupon circumcision, by a Me­tonymie, is put for the Iewes circumcised Titus 1.10, as also vncircumci­sion for the vncircumcised or the Gentiles Rom. 2.26. And Christ is cal­led the Minister of circumcision Rom. 15.8, that is, not of the law, which he did abrogate by his comming, or rather fulfilled, but of the Iewes within whose bounds he contained himselfe so long as hee was conuersant among men, as he testifieth of himselfe. Math. 1.24. And yet so, as he would haue the Gospell also in his time appoin­ted to be published to the Gentiles Ioh. 10.16. But especially by the spiri­tuall and internall circumcision, the Iewes were both distingui­shed from them, and also among themselues one from another: For by reason of the twofold circumcision, the one outward, the other inward, it comes to passe that Paule makes two kindes of Iewes. Rom. 2.28. And Stephen called the Iewes men of vn­circumcised hearts, and eares, which yet stucke plunged in the vice of nature corrupted, & which would not indure to heare the voice of God, as we are all by nature Act. 7.51.

3 That the circumcised might be put in minde of their du­tie, know that the good things promised did belong vnto them, might stand to their couenant and promise, and might confirme themselues in aduersity by calling vpon God, in prosperity by the signe of the promises of GOD, 1 Sam. 17 26 and of the couenant, as we may see in the example of Ionathan, and Dauid encoun­tering with Goliah, l. 4. That they might be instructed concer­ning the corruption of nature, which could not bee amended, but by the effusion of bloud, and also of the blessed seed which should come into the world.

5 That it might be a seale vnto them that beleeue, of righ­teousnesse, and faith, that is, of that righteousnesse, which is brought vnto vs, by faith in Iesus Christ, Rom. 4.11.

6 That they might bee put in minde of the spirituall cir­cumcision [Page 637] of the heart, mouth, eare, eyes, and of the rest of the members, nnd might labour for it, and of the restipula­tion, and binding themselues to keepe the law, and so might be a Sacrament of Repentance.

7 Of the continuall bearing of the Crosse, and of the first fruits of our bloud to be offered to him, who should shed all his bloud vpon the Crosse for vs.

Wherefore were those Infants to be cut off which were not circumcised the eight day?

Eyther because as some thinke, in them being taken away out of this temporall life by the sword, or by sicknesse, or by some other casualtie, or else as others think, being excluded from the societie of Gods people, their parents migh the punished for their impietie, that is, for the neglect of the seale of the coue­nant of God. For as God doth in the person of the father a­dopt the infant of the beleeuers: So also when the father doth contemne so great a benefit, the infant is truly said to be barred out of the Church, which beareth not about him the marke and badge of adoption. Neyther is there any cause why we should complaine of the seueritie of God, seeing all are borne the chil­dren of wrath, and of condemnation Eph. 2.3. Or else because if the Infants themselues, being come to age had neglected circumci­sion, or else approoued of the neglect of it by their parents, they should be excluded from the communion of saints here, & in the world to come, that all the Church might receiue profit by such a judgement, as carieth with it a manifest testimonie against all contemners of the Sacraments. For this cause he would haue slaine Moses, because he tooke not order to haue his sonne Ger­son circumcised Exod 4.24, so those which were borne in the wildernesse vnder Moses, were not admitted the inioying of the promi­sed land, before that they were first circumcised Ios. 5.3.

How long must it continue?

In deed the inward and spirituall Circumcision for euer, whereupon it is called the couenant of the world, that is, perpetuall Gen. 17.7 13, as touching the substance of it to be continued for euer in Christ, although in signes it may be chaunged. And the mysticall, as concerning the externall vse, vntill the first comming of Christ.

[Page 638]1 Because seeing Christ is the end of the law f, that continuall time which was prescribed to the Ceremonies of the law, as the Temple Psal, 132, 14, and the Sabbath Exod 31 16, at the time of Christ his appearing, and all the blood of the Ceremonies ought to cease in the blood of Christ: and because that which was signified to be exhibited by circumcision, was exhibited, namely the seed of the woman, which is Christ the Lord borne of a most chast virgin.

2 Because by him the truth of Circumcision was accompli­shed in the Crosse, 1. and that wall broken downe, whereby Is­raell was deuided from the Gentiles: so that if any man be now circumcised, he denies Christ to be come, & makes him vnprofi­table to himselfe. 1 Ioh, 1, 17 Gal. 5.2. Behold I Paule say vnto you, if ye be cir­cumcised, Christ shall doe you no good.

3 Because the Lord promised by Ieremias 31.31. To make a new couenant, not as touching the substance, and the scope of it, for Christ is the substance, and the scope of both the couenants, but in respect of the signes which are changed. Lib. 32 Cap 9, con­tra Manich Therefore that which the Iewes say, Whatsoeuer is once well done, ought in no case to be changed, is not true: For, the occasion of the time being chan­ged, that which was well done before, good aduise often requireth to be changed, saith Augustine.

The word Holam, doth not alwaies signifie a time hauing none end, but eyther a long time, or else a certaine space of time, and limited for a certaine continuance. Therefore the Apostles A [...]t. 15.24, de­termined that Circumcision was not to be imposed vpō the Gen­tiles: Gal. 2.11 12 and Paule doth ordaine Baptisme by name in the steed of Circumcision. Now in that he himselfe did circumcise Timo­thie, he did it not of necessitie, but of fauour to maintaine peace and the better to further the course of the Gospell, vntill the libertie which is brought by Christ, was better knowne Act. 16.3.

Why was Christ who was conceiued and borne without sinne in whom also the couenant of the promised seed was ful­filled, and who came also to abolish circumcision, he himselfe that circumciseth other mens hearts, why was hee circumcised?

1 To the intent that hee might testif [...]e that hee was true man, of the stocke of Abraham, our brother and fellow [Page 639] of the same couenant with vs: for which cause it plea­sed him to be bound with the signe of the new couenant also, that he might shew that he was the keeper of both the Testa­ments.

2 That he might be made subiect to the law, and we might be deliuered from the curse of the Law by him Gal. 4.4.

3 That he might ratifie and sanctifie the Circumcision of the fathers in his owne flesh: as our Baptisme receiueth vertue from his Baptisme.

4 To commend vnto vs the discipline of the law, and the vse of the Sacraments.

5 Because the truth of Circumcision, to wit, the taking away of the old birth, was not fully compleat in the birth of Christ, but in his passion and resurrection: And therefore we need not car­nall Circumcision in the flesh, because as we died with him in his death: and rose againe with him, when he rose againe: So also in him are we circumcised with circumcision not made with hands, putting off the bodie of sinne of the flesh by the circumcision of Christ. Col. 1.11.

What doth this word Pascha or Passeouer signifie?

Phase, or Pesach, whereof comes Pascha (not of [...] as the vnlearned thinke) doth signifie a Passage, or a leaping ouer, a pas­sing by, or a passing ouer. And in a speciall manner. 1 The pas­sing ouer not of the people as many haue thought, but especi­ally of the Angell of God, that smote the first borne of the Ae­gyptians, and passed ouer the houses of the Israelites being made free by the bloud of the Lambe, according to the commaunde­ment of the Lord Exod. 12, 12.

2 By a Metonymie of the adiunct, it signifieth that solemne and yearely feast, or the time of the yeare, when that Passeouer was kept, which the Lord commaunded to be celebrated in remem­brance of so great a benefit) when the Angel left the Israelites vn­touched, and also for a patterne of that benefit which we shall haue in Christ v. 14 Leuit, 23.14..

3 By a Metonymie, whereby the name of a thing is attributed to the signe, it signifieth the Lambe that was slaine in that feast, and was eaten in euerie house amongest the Iewes, to admonish them of the passing ouer of the Angell that smote the Aegyp­tians, [Page 640] and spared the Elect, and defended them: Further also admonishing them of the going forth, and deliuerance of the people out of the bondage of Aegypt Exod, 12, 11 Luk, 22, 7.8: and mystically might shadow out the Lambe, that taketh away the sinnes of the world, and by his death reconciling his father vnto vs Ioh, 1, 29, of whom Esay. 53. As a Lambe he shall be led to the slaughter, and shall be dumbe before his shearer.

4 By a Metomymie, wherby the name of the signe is attribu­ted to the thing, Christ himselfe is called the Passeouer, to wit, as the truth answering to the figure. 1. Cor. 5.7. Our Passeouer is sacrificed for vs, namely Christ, but we doe vse it here in the third signification.

What is the Passeouer, or the Paschall Lambe?

1 An ordinarie Sacrament of the Old Testament, commaun­ded of God both to man and woman amongst the people of Is­raell: wherein by the killing of the Lambe at the Temple, but the roasting and eating of it in euerie house once a yeare, and that onely of those which were circumcised, and of age, the thing sig­nified, namely, 1. Preseruation from the Angell that de­stroyed.

2 The bodily deliuerance from that most grieuous bondage in Aegypt, deliuerance vnto liberty, the destruction of the ene­mies, and also the spiritual deliuerance which should be wrought by the bloud of Christ from sinne, death, and the power of Sathan.

3 Also the eating of Christ to come, that is, the continuall and spirituall coniunction with Christ to come, the nourishment, and quickening was signified, called to minde, and was sealed vp to them which by faith did eate this Lamb. And these again on the other side did professe their thankfulnesse towards God, their deliuerer, and did resigne themselues to be ruled by him. 1. Cor. 10.4, 5. They did all eate of the same spirituall meate, (that we doe) and did all drinke the spirituall drinke.

What was the manner of offering the Passeouer?

There were three manners, whereof two belonged to the yearly Passouer, to be obserued in all ages, but the third did pertaine to the first Passouer celebrated in Aegypt. 1. That in the tenth day [Page 641] of the moneth Nisan, which is called Abib Exod, 13, 4, that is of the straw with the eare of corne (for in that countrey barley was wont at this time to shoot forth the eare) or else the moneth of new fruits, as a signe of renouation wherein all things are wont to spring and reuiue againe: The Graecians call it [...] (signify­ing Yellowe) and it answereth to part of our March, and part of Aprill, and it was among the Iewes the first moneth of euery ho­ly or Ecclesiasticall and Legall yeare, that is, pertaining to the manner of Gods worship, and feasts, and began at the Equino­ctiall of the spring: For in respect of the Iubile when there was an intermission of the land, of Rents, and ciuill affaires, that is, of the yeare Politicke, the beginning was from September, that is, the seuenth moneth which is called of the Chaldeans Tisri, or from the Equinoctiall of the Autumne, when many thinke the world was created, because presently after the Creation the earth being perfect, brought forth fruits, that her maturitie might as it were be in her perfect estate. Now the Hebrewes reckon the be­ginnings of euerie moneth from that time, when the new Moone doth first appeare, and describe the moneth by the ful reuolution of the Circle of the Moone thorow the Zodiack. I say that the tenth day of that first moneth the maister of a family in euerie house of Israell, by himselfe, should separate from the rest of the flocke, a Lambe Exod, 12.3, or in stead thereof a Kidd, perfect, without blemish, a male, of a yeare old (which was not aboue a yeare old, although it was not precisely and fully a yeare old) Exo, 23.19: and see that it be killed for the family the fourteenth day, betweene the two euenings, from the ninth houre (when the euening oblations be­gan to be offered) vntill night (for these were the two euenings, to wit, one of the day now declining from nine of the clocke: the other of the night approaching from the last or twelfth houre of that same day, that is the last part of that day): Further that he rost it all, with the head, feete, entrals, bones vnbroken, with fire.

2 That all of them eate the whole Lambe: with giuing of thankes (taking also vnto them their neighboures if one house was not sufficient to eate the Lambe): And that with sweete breade, that is, vnleauened (because of their sodayne departure out of Aegypt.) And with [Page 642] sower hearbs, that they might be put in minde of their old con­dition, and bitter seruitude in Aegypt.

3 That the Israelites should dip-bunches of Hyssope in the bloud that was receiued into a vessell, and might so besprinkle the vpper threshold, and both the postes, that when the Lord should smite Aegypt, beholding that bloud he might passe ouer that doore, and not suffer the destroyer to enter in to destroy them. Also that they should eate it in haste, there coats girt, their feete shod, they leaning vpon their staues, and as it were ready to take their iourney: and if any thing was left of it that they should burne it with fire: And that they should not goe out of the doore of their house vntill morning, least they should mingle themselue with the Aegyptians, but that they should rest quiet, and safe vnder the bloud Exod. 12.2 & Leuit. 23 5 Numb. 9.2.

But wee must know: that the Ceremonie or commaunde­ment touching the sprinkling of the postes, and vpper threshold with bloud, and of eating the Lambe standing, shod, and now prepared for the iourney in haste, and of not departing out of the house till morning; was singuler, and pertained onely to that one night, when the people departed out of Aegypt, wherein the Israelites were to remooue with all speed out of Aegypt, that is, it belonged to that Passeover onely which they did celebrate in Aegypt. Therefore in the institution of the yearely Passeouer, these cer [...]monies are not repeated Exod. 12 14. & Numb. 9.2 &c.. And therefore it is cleare that Christ when he sate at the celebration of the Passeouer, and after the eating of it went into the garden (as the Euangelistes report) did not against the law. Also it is to be marked that af­ter they possessed the land of Canaan, the Lambe was not kil­led in their houses as it was in Aegypt: but before the Arke in the Temple by the Leuites 1 Cor. 35.36, and in their priuate houses, it was eaten by their companie with keeping a feast.

To what purpose and vse are all these things which haue beene spoken of the Paschall Lambe?

1 That they might be a remembrance of the thing past, namely the blessing of God, whereby the Israelites were saued that night in Aegypt, when the Angell of God slew all the first borne of Aegypt, passing ouer the houses of the [Page 632] Isra­elites, which were besprinkled with the bloud of the Lambe that was slaine.

2 That they might be patternes and types of a thing to come, namely, that Christ should be sent in the time appointed (which Paule cals the fulnesse of time) God required a perfect Lambe, without spot, seuered from the rest of the flocke, that they might vnderstand that to appease the anger of God, there was requi­red a more excellent prise, then could possibly be founde in all mankinde. And that he might single out the innocent Lambe, separate from sinners, obedient to the father, perfectly fulfilling the law, and indued with heauenly puritie, and therefore con­ceiued by the holy Ghost in the wombe of the Virgin, that he might take away the sinnes of other men.

2 A Male, to shew that that Lambe should bee mightie, and indued with great power, in regard of his person, to take away the sinnes of the world, and to destroy the kingdome of sinne, and to deliuer vs from the bondage of sinne and Sathan, &c. As it is said, Esay. 53.10, He shall deuide the spoyles of the mightie. And Psal. 63.13. He shall ascend vp on high, and leade captiuitiue captiue, and shall receiue gifts for men. Yet but a yeare old, that is tender, weake and knowing infirmitie Esa. 53.3, In regard of his humane nature, because it was meete hee should bee taken from the companie of his brethren, and be like vnto vs in all things excepting sinne. Heb. 4.15.

3 He would haue it kept in their custodie foure daies, to wit, from the tenth day of the first moneth vntill the Euening of the fourteenth day: to shew that Christ should not be deliuered vnto death presently assoone as he was borne, but that he should dis­charge the publicke ministerie of the Gospell for a certaine time time appointed by the father.

4 He would haue it slaine betweene the Euenings, to declare that this Lambe should be slaine at length in the Euening of daies, that is, in the fulnesse of times Gal. 4.8, or in the last time, for all the mul-titude, of mankinde, that is, for the whole bodie of them which are written in the booke of life.

5 Hee would haue postes besprinkeled with the bloud ther­of, to signify that the hearts of the beleeuers are sprinkeled, wa­shed, marked, purged, and sanctifyed by the bloud of this [Page 644] Lambe alone, thorow faith relying vpon his merit. This sprink­ling, being made with a bunch of Hyssope, that is, by the purging power of the Spirit, whereof that is spoken, Psal. 51.9. thou shalt sprinckle me with Hyssope, & I shal be cleane. And 1. Pet. 1, 2. tho­row sanctification of the spirit vnto obedience, and spinckling of the bloud of Iesus: and vers. 18. ye are redeemed with the precious bloud of Christ, as of a Lambe without spot. Moreouer, by the bloud of Christ sprinckled vpon the doores of our heart is signified, that the destroyer is turned away, we are defended from the an­ger of God, and by the bloud of his Crosse, all things whether in the earth, or in the heauens are reconciled. Col. 1.20.

6 By the rest of the Ceremonies he shewed that this Lambe must be eaten by faith, and conceaued in the minde whole with the head, feet and intrals, (and not rent in sunder, or deuided into gobbets, and peeces): As he saith, My flesh is meat indeed, he that eateth my flesh, and drinketh my bloud, hath eternall life, Iohn. 6.55.56.

7 That it must be eaten in common with their neighbours, that is, the Gentiles, that is to say, the Gentiles must bee cal­led, by the voyce of the Gospell, vnto the communion of Christ.

8 That it must be eaten not rawe, neither sodd in water, but as it were rosted in the fire of Gods iudgement, and tried in the heat of the Crosse, & afflictions: both to the casting of of hy­pocrisie, the scandall of the Crosse, carnall securitie; as also the o­pinions of men, concerning the matters of God, and that which cannot be knowne, must by the fyre of fayth be consumed.

9 That it must be eat. 1. With the vnleauened bread of sin­ceritie, and truth as it is said. 1. Cor. 5.8. Purge out the old leauen, that ye may be a new lump, for Christ our Passeouer is sacrificed for vs. Therefore let vs keepe the feast with vnleauened bread of synceritie, and truth, namely without leauen, not of the kingdome of hea­uen (of which it is spoken. Mat. 13.33. the kingdome of hea­uen is like leauen) but of the olde leauen of malitiousnesse and naughtinesse, the subtiltie of Herod, of an euill conscience, of the opinions of the Pharisees, of false doctrine, whereof the Lord speaketh: Take heede of the leauen of the Pharisees and of Herode, Mat. 16.6.11.12. Lastly, without the leauen of wicked life, wher­of the Apostle, mingle not your selues with fornicatours &c. For a [Page 645] little leauen, leaueneth the whole lumpe. 1. Cor. 5.6. Gal. 5.9. 2. With bitter hearts, that is, with the renouncing of the bitter slauery of sinne, and the rest of our enemies, wherewith we haue been op­pressed, and with bitternesse and compunction of heart, or with earnest repentance and sorrow, mourning for our sinnes, with mortifying of the reliques of the old Adam, and with a feruent appetite, and desire of the grace of Christ.

10 Hee would teach them that did eate the Lambe, that they must be atttried after the habit and manner of trauellers, who ha­uing their loynes girded with the belt or girdle of veritie, as the Apostle cals it. Ephe. 6.14. may be readie to enter into the way of Gods commaundements, and who may with the girdle of faith and righteousnesse restraine and suppresse the wisedome of the flesh, lust & wicked concupiscences striuing against the spirit: also they must be shod or booted with the preparatiō of the gos­pell, and prepared to make great increasings in the Gospell, or prepared by the knowledge of the Gospell of peace to vnder­take the combats, to sustaine the dangers, and to auoid the occa­sions of falling, and offences, wherewith as it were with brambles, thornes, or serpents, the feete of the godly are often wounded. Further leaning vpon the spirituall staffe of the pro­mises of Gods word, they may guide their steppes in their iour­ney, and rayse themselues being fallen, whereof. Psal. 23.4. Thy rod, and thy staffe haue comforted me.

11 Also they must eate the Lambe 1. standing, 2 In haste, that is, such as doe not tyre in the course of this mortall life, doe not linger still in spirituall Aegypt, or Babylon, but doe with all speede renounce the kingdome of Sathan, and as it becom­meth holy trauellers, doe with all earnestnesse desire to be gonne out of the prison of this life, vnto that pompe and manner of life which shall be in the heauenly countrey.

12 It must be eaten in one house, that is, he would haue the spi­rituall communion of the fulnesse in one bodie and head Christ, to be ratified, and preserued by this meanes.

13 God would haue no bone of that Lamb to be broken, mysti­cally to shew what he wold perform in his son, & he hauing none of his bones broken. Ioh. 19.33. might be made famous as it were by a visible mark, that might proue him to be the true Passeouer.

Why did Christ appoint the Supper of the Lord in stead of the Sacrament of the Paschall Lambe?

To shew that he had fulfilled those things which were prefi­gured in the shadow of the Iewish Passeouer. For in the olde Passeouer there was the bodie and bloud of the Pascall Lambe being a beast: and in that feast was yearely iterated the remem­brance of the preseruation of the first borne of Israll by the bloud, and of their deliuerance out of Aegypt, as a prouoca­tion to thankfulnesse, and a signe of their redemption which Christ should worke: but in the new Testament the bodie of the true and onely Lambe of God, being slaine and offered vpon the Altar of the Crosse, and his bloud shed for remission of sinnes, doth procure vnto vs farre more excellent things, then was the deliuerance out of Aegypt to the people of the Iewes.

And the Supper of the Lord was instituted to this end, that by the receiuing of the bodie and bloud of the Lambe of God, there might bee made not a yearely onely, but a perpetuall communication, commemoration, and celebration of the most chiefe and eternall benefits, as of saluation purchased, and other more procured by the death of Christ: according to Christs commandement, Doe this in remembrance of me. Luk. 22.19. As also the Lord saith of the Passeouer. This day shall bee vnto you for a memoriall. Exod. 12.14.

Furthermore, as it was said touching the Passouer, No stranger or vncircumcised shall eate thereof, but such as be borne at home, and come to yeares, who had learned the mysterie by way of Ca­techising: so also because in the supper our couenant made with God is renued, it is to be communicated to none but to them that are of circumcised harts, and by Baptisme are made the hous­hold seruants of God, and partners of the couenant, but at no hand to the prophane or vncleane, and ignorant, but onely to the faithfull being purified by faith, after that they had giuen their names to Christ, and haue beene instructed in the myste­rie of his death. And as the Paschall Lambe was eaten with gi­uing of thankes: so ought we also to receiue the Supper of the Lord with thanksgiuing. Lastly, as it was a thing much to bee desired to eate the Paschall Lambe, so it is a sweet thing to the be­leeuers to eate the bread of the Lord.

Seeing there was onely one Lambe offered as a sacrifice for the re­demption of the Church, why did God commaund a Lambe to be killed in euerie house, as though euerie one of them should haue had their sacrifices peculiar by themselues?

Because, although they were all deliuered from destruction by the selfesame bloud, yet he would haue each family priuately ad­monished, by speciall application, that they might the more sen­sibly perceiue the grace bestowed vpon them. As at this day, the selfe same thing is Baptisme vnto vs, whereby we are in common ingrafted into the bodie of Christ; yet euery one hath his owne Baptisme performed to him, to the end that they might more certainly know that they are partakers of the adoption, and so the members of the Church.

Why is Iesus Christ called the Lamb slain euen from the begin­ning of the world. Apoc. 13.8. seeing Paule saith, Now once in the latter end of the world was he made manifest to abolish sin by of­fering vp of himselfe? Heb. 9.26.

1 Because of the effect of his death, whereunto although there was a certaine time prefixed: yet the merit and efficacie thereof did no lesse benefit the fathers in old time, and was ap­plied vnto their Iustification, and Sanctification, then now it be­nefits vs, and is applied to vs.

2 Because, he is the Lambe of God that taketh away the sinnes of the world, and by his oblation hath consecrated for euer those that be sanctified. Hebr. 10.14.

3 Because, he was slaine for sinne, which was committed e­uen from the beginning of the world.

4 Because, euen presently from the verie foundations of the world, he was appointed to be slaine.

5 Because there is not saluation in any other whatsoeuer. Act. 4.12.

6 Because Iesus Christ is the same to day, yesterday, and for euer. Heb. 11.1.

7 Because that which was not as yet in the order of nature, neuerthelesse was extant euer by the vertue and efficacie of [Page 648] faith: For faith is that which maketh those things to be pre­sent which are hoped for, and doth demonstrate those thinges which are not seene. Heb. 11.1.

8 Because as the same Christ is the head of the whole vniuer­sall Church, so also he is the Author of Election in him, of all the faithfull, both of the old and new Testament of their vocation, Iustification, sanctifycation, and glorifycation.

Ʋ Ʋhy was not the bloud of the Paschall Lambe drunken or eaten, but onely the posts were besprink­led with it?

Because it was abhomination to eate or drinke the bloud, not onely of man, but of any liuing creature from Noes time Gen. 9.4. The vse whereof was granted by the comming of Christ, although for the infirmitie and weakenesse of the brethren forbidden for a time Act. 15.20 29.

Ʋ Ʋere there no moe Sacraments of the old Testament?

Yes indeed there were, as the Sabbaths, the Arke of the Coue­nant, washings, and such like: yet they are rather to be cal­led Types then Sacraments, if we will speake properly, because they are neuer compared with the Sacraments of the new Co­uenant. But especially because they serued rather to illustrate the promise of grace, then to seale it by the application of them made to euery one.

For the legall Sabbath, which was so called, because of the rest, besides that it was ordayned that that day should be im­ployed in the worshippe God, that is, in holy prayers, prea­ching, Sacrifices, & charitable collections for the poore, to nou­rish the peoples faith Luk 4.16 12, and that the Israelites should not wearie thēselues, or those that belonged to them with continual labor Exod. 22., and to the ende they might continually remember the workes of God in the Creation Gen. 2.1.12, of their deliuerance out of the bon­dage of Aegypt, and redemption by Christ: It was further a signe and testimonie of sanctification, which did signifie that the Lord aboue doth sanctifie his by his Spirit. Exod. 31.13, 27. The Sabbath shall be a signe betweene mee and you, that ye may know that it is I the Lord that sanctifie you. Which thing also Paule sheweth to be done by Christ, hee that sanctifieth, and [Page 649] they that are sanctified are all of one. Hebr. 2.11. As also of the spirituall and euerlasting Sabbath, wherein wee must rest from euerie seruile worke, that is, from sinnes, and our owne will, and suffer God to worke his owne workes in vs, and to reioyce in God thorow Christ. It was also a shadowe of the heauenly Sabbath (that is, of eternall rest in God) which we shall ob­taine thorow faith; when being deliuered from the flesh, and the trouble thereof, we shall rest in God, when there shall bee Sabbath after Sabbath, and Sabbath without any night. Esay. 66.23.

The Arke of the Couenant did teach.

1. Christ the Authour of the Couenant betweene God and the Elect.

2 It was a visible testimonie of the presence of God. Exo. 25.10 22. I wil (saith the lord vnto Moses) Declare my self vnto the there and will talke with thee from the couer of the mercie seate be­tweene the two Cherubins, which is aboue the Arke of the te­stimonie, what things soeuer I will commaund thee to shewe vnto the children of Israell. Whereupon also by the Figure Meto­nymie vsuall to types and Sacraments, it is called the King of glorie psal. 47.5.7. And Iehouah, as when the Arke remooued, Moses said: Psal. 68.1 2 & 2.13.1, 8 Arise O Lord, and let thine enemies be scattered, and let all that hate thee, flie away from thy presence. And when it stood still hee said, Returne O Lord vnto the tenne thousand thou­sands of Israell. Numb. 10.35.

3 It was a type of Christ, in whom are conteined all the treasures of wisedome and knowledge. Surely the wood Cettim, or Cedar which is not subiect to rotting, out of which flowed a cleare and most odoriferous liquour which (because it preserueth dead bodies from putrifying) is called [...] quickening that which is dead, it did represent the vertue and merit of the bloud of Christ.

Now these are the thinges that were ioyned to the Arke, and partly put into it.

1 The golden pot, hauing Manna in it, did shadow out Christ, who is the bread of life Exod. 16.33 Ioh. 6.35 Heb. 9.4.

2 Aarons rod, which had budded, was a type of the Priesthood [Page 670] of Iesus Christ, whose priestly scepter, whereas it had beene as it were withered in the world, after his death & resurrection it began to flourish, to fructifie, and to bring foorth the sweete fruits of the holy Gospell among the Gentiles Numb. 17 8.

3 The Tables of the Couenant, wherein was ingrauen by the finger of God the tenne Commaundements, Deut. 10.5 [...] which did signi­fie Christ the fulfilling of the law.

4 The Golden board or couer, which was aboue, which was cal­led the propitiatory of the Graecians, the couer of the mercie seat it did signifie Christ the mediatour, who is the propitiation for our sinnes, and that couer whereby wee are couered against the anger, and horrible iudgement of God Rom 3.24 Ioh. 2 2 Exod 25.32.

5 The Promise annexed, signified that God would thence as out of his throne speake his Oracles, and that there Christ would heare vs, who is indeed the throne & seat of God, and the word of the father, by whom he speaketh to vs, and for whose sake he heareth vs, As it is written: Whatsoeuer ye shall aske the father in my name he will giue it you. Iohn. 15.16. And the two Cherubins, seat [...]d vpon the couer of the Arke, ioyning their wings together, and with face to face, looking toward the Arke it selfe; did de­clare the consent of the Prophets and Apostles in doctrine; and the stouping downe, that is, the earnest desire of the blessed Angels, to know the whole mysterie of saluation. 1 Pet. 1.12

[...]The exhibiting also whereof, euen presently so soone as Christ was borne, they declared to the Church.

6 Also the Arke of the couenant, was a type of the company of the Elect, which is fed with the heauenly Manna, is gouer­ned with the Scepter of that Priest according to the royall order of Melchisedech: it hath the law of God, ingrauen in the tables of their hearts, and is the keeper of the bookes of the prophecies, and of the Apostles. And as the Gold mingled with Brasse did resemble the hypocrites, so the pure and perfect tried Golde, wherewith the Arke was covered on euerie side, did repre­sent the faithfull, who are tried in the fyre of afflictions 1 Pet. 1 [...]7. And those men which are indeed like vnto Gold, are wor­thily preferred before such as be like vnto lead, and are profane men.

[Page 671]7. The barres, and staues did signifie the Ministers, Doctors, and schoolemen which doe performe their message for Christes sake.

Moreouer the washings did signifie that the sins of them that beleeue should be washed away in the bloud of Christ, and that they are daily washed, and purified by the holy Ghost Leu. 14.8, 7.

Now the third was Chanaan, a certaine pawne and pledge of the promise of Christ, and the heauenly inheritance. So, 1. The sa­crificing of Isaac Gen. 22.10, did signifie the offering vp of Christ.

2. The blessing of Ephraim and Manasses, made by laying Ia­cobs armes and hands crosse vpon them did signifie the vnlike condition of their posterity Gen. 48.14.

3. The brasen Serpent Numb. 2.8 Ioh. 3.14.15: the trueth as touching the lifting vp of the banner of Christ crucified.

4. The wood cast into the bitter waters, whereby they were made sweet Exod. 18.25, signified, the branch of the stock of Isaie comfor­ting all those which bee wearie and heauie loaden.

5. The going about or compassing of Iericho seauen daies by the Israelites Ios. 6.5, that the strongholds of this world shall bee cast downe by the sound of the trumpets of the Gospell: whereof the Prophet speaketh Psal. 19.5. their sound is gone forth into the whole world 2 Cor. 10.4.

6. The cleansing of Naaman by washing himselfe seauen times in Iordan 2 King. 5 10, the washing away of sinne, or of the spirituall leprosie by the bloud of Christ 1 Ioh. 1.7.

7. The touching of Esaies mouth with a burning coale, which one of the Seraphins had taken with the tongues from the Altar, that the Prophet was to be purged with the signe of the holie Ghost, and the word of the Lord must bee put in his mouth m.

8. Ezechiell eating the booke, did foresignifie that the Oracles of God must bee hid in the bottome of our hearts n. As afterward the medicinable annointing, yet not without a miracle by the A­postles and other Saints in the Primitiue Church for to heale the sick, together with prayers vsed sometimes by faith, o testifying the presence, and healthfull working of the spirit, whereby God doth heale vs. The p man borne blinde, whose eyes Christ did annoint with clay, and washing them in the poole of Siloah; had [Page 672] his sight restored p, signifying that the eyes of our minds, are to be inlightned with the light of Christ. And such like (which because they were inioyned and granted to some fewe onely, and for a time) are rather to be called mysticall actions, then Sacraments. For in Sacraments the signe doth represent that which God doth in trueth offer, and faith receiue. But in types, things to come, or past alreadie are shadowed out, and as it were, painted out before our eyes in a table.

Wherein do Sacrifices and Sacraments both agree and differ?

1. They have this common to them both, that they are ordained of God, and had a Symbolicall signification: for the killing of a beast doth signifie, that the nature of man is become like the na­ture of the beast through sin Psal. 49.10 21, and guiltie of death, neither could be deliuered from death, but by a sacrifice. Againe, the offering of the beast vpon the Altar, signified that Christ the true Sacrifice, should be offered vpon the alter of the Crosse for our sins.

2. They differ also in the end, or in the respect of the thing re­ceiued, & of the thing giuen. For the purpose of the Sacrament is not that we should offer any thing to God, but that something be offered to vs, and that we should receiue somthing from God: But the intent of a Sacrifice is that wee should giue something to God, or offer something according to his owne appointment. Whereupon they are called oblations.

Further, there were two kinds in the manner of Sacrificing Heb. 5.18, 5,

1. Gifts, They were oblations of things without life Psal. 49.10 21, as of fine flowre, Levit. 2 cakes, first fruites, tythes, which must be distinguished from the oblations, or consecrations of the firstborne, wherof Exod, 13.12, & 22.29.

[...].2. Oblations, which were sacrifices of beasts which were slaine from among the heards, as an oxe, or a calfe: from the flock of sheepe or of goates, as a Ramme, a Gote, a Kid: or else of birds, as Turtles, young Pigeons, Sparrowes Leuit. 1.3.14.

Now, although some of the legall Sacraments, were in their kinde also externall sacrifices, as the Paschall Lambe, which by name is termed an Oblation: Yet we may not iudge so of the Sa­craments of the Christian Church, because that only, & that most perfect sacrifice of Christ hath abrogated all externall Sacri­fyces.

Againe, Sacraments differ from sacrifices in the externall form or action: for certaine sacrifices were burnt with fire, either who­ly, and that either vpon the Altar, as the holocaust or whole burnt offering, or without the campe, or citie Leuit. 16.5, or else in part, and were properly called Sacrifices, whereof some part went to the Priests, with the vse of fire, added, to note out the puritie of Christs Sa­crifices, and that eternall spirit, by whom hee was offered to God Heb. 9.14.

As for those which were either eaten, or imprinted, and ap­plyed to the bodie, they were Sacraments so properly called. Therefore an Altar was appointed to the Sacrifices: but not for the Sacraments which are eaten at a table. Whereupon the A­postle 1. Cor. 10.2. saith, Ye cannot bee partakers of the table of the Lord, and of the table of the Diuels. Whereby it is apparant, that altars were vnknowne to those antient Churches. For that Heb. 13, 10. we haue an Altar, signifies not a materiall Altar, but figura­tiuely Christ.

Againe, Sacrifices were some propitiatorie, which were made, either for the high Priests sin, or the whole peoples, or the Prin­ces Leuit. 4.13 22.27, or else for some fault Exod. 28.41. et. 29.1 Leuit. 8.2 1 Leuit. 3.1 et. 7.11.6 And they were a type of the true propitiatorie and expiatorie sacrifice of Christ for our sins before God. Some were for Consecration, or perfection, whereby the Priests were consecrated.

1. Othersome were for thanksgiuing, as the sacrifice of Peace-offerings, or of health: whose kinds were gratulatorie, votarie, & voluntarie. Therefore the Sacraments being lawfully vsed with prayers and thanksgiuing, in some sort may bee called Sacrifices, but Eucharisticall only (that is, for thanksgiuing) not expiatorie or to satisfie for sin (vnbloudie) of which sort there remains none now to be offered; because now there remaines no more remissi­on of sins; but that only sacrifice which is alreadie offered, must be laid hold on by faith Heb. 10.18. But yet the Apostle saith. Heb. 13.15. that there be left vnto vs two kinds of Eucharisticall Sacrifices, namely, the one of praise or thanksgiuing, the other of liberalitie, or cōmunion, wherwith God is well pleased, as it were with the fruits of Christ dwelling in vs by faith. To which hee addeth the Sacrifi­cing of a mans selfe, [...]. which in a borrowed speach he calleth a liuing Sacrifice, holy acceptable to God, and our reasonable, that is spirituall [Page 674] worship Rom. 12.1, As also the sacrifice of Martyrdome, and Sacrifices of faith, and of good workes, and of preaching the Gospell Phil. 2.17 & 4.18 1 pet. 2.5, so farre as with the spirituall sword thereof, men are sacrificed and consecra­ted vnto God Rom. 15.16.

And yet, although in the holy workes of Christians, as in gi­uing of almes and such like, there is some outwarde thing: yet they are called Sacrifices, not by reason of that which is externall, but for the inward affection of the minde: and therefore they are not called externall, but spirituall Sacrifices, by meanes whereof all the faithfull are called Priests 1 Pet. 2.5.

Whether is Christ now to bee Sacrificed, that his Sacrifice once made vpon the Crosse, might be applied vnto vs?

No, in no case.

1. For the explication of the Sacrifice, inferres the Sacrifice made before. Now it is most contrarie that the same should bee both done alreadie, and also should bee done hereafter.

2. By the like reason Christ should take our flesh againe, dye a­gaine, and rise againe, that the fruit of his incarnation, death, and resurrection might bee applied to vs.

3. The applying of the Sacrifice is not the Sacrifice it selfe.

4. The vertue of the Sacrifice it selfe is applyed vnto vs inward­ly by the effectuall working of the Holy Ghost; and outwardly by the Preaching of the word, and by the Sacraments ordeined of Christ Rom. 6.4 et. Col. 2.12. For so often as the Gospell is Preached, the Sacra­ments be administred according to Christ his institution, so of­ten is Christ offered, not to God, but to vs, that wee might em­brace him, being receiued by a true faith with all our soules. But after the exhibiting of Christ, and his sacrifyce finished, there re­maineth no more externall and reall sacrifice.

1. Because Christ dieth no more, death hath no more Dominion o­uer him. Rom. 6.9.

2. Because by his one oblation he hath consecrated for euer those which are sanctified, and wee are sanctified by the offering vp of Iesus Christ once made. Heb. 10.14. And he hath once entred into the holy place, hauing obtained eternall Redemption. Heb. 9.12.

3. Because Christ hath saide; It is accomplished Ioh. 19.30.

Why were there so manie Sacraments and Sacrifices instituted, seing there is but one onely Christ?

To the intent that without wearisomnesse (as Augustine saith) both they that were wise might bee more and more put in mind of Christ to come: & also the ruder sort might in so great a num­ber of signes at the least finde one, whereby they might vnder­stand that thing should come to passe which was promised.

But what is the reason our forefathers had more Sa­craments then we haue?

Because then the Church was in her paedagogicall rudiments, neither knewe she so many things concerning Christ, as now are reuealed to vs, after that Christ hath come into the world, and fynished that sacrifice so long expected.

What manner of signes, be Sacraments?

Not only signes of remembrance, that is, signes which bring to minde things done long before, as the death and passion of Christ: Neither yet foretelling, or fore-shewing only, that is, such signes as doe foreshewe things to come, as the resurrection, and the glorie to come, and things to be fulfilled in vs: But also signi­ficatiue, signifying the things and gifts present, which we do now in trueth inioy, and are the verie pawnes and seales of the same. Rom. 4.11.

Ʋ Ʋhat are the Sacraments of the Newe Couenant?

Mysticall signes, commaunded and instituted of God, and annexed to the Gospell, whereby the New Couenant ratifyed in the bloud of Christ, or the promise of grace, or of the faith of righteousnesse is signifyed and sealed vp in Christ the Mediator, now exhibited, for euer till the comming of Christ Mat. 28.16 1 Cor. 11.26: and further the remembrance of all these dueties is renewed, which wee are bound to performe to God and to our neighbour 1 Cor. 5.7.8.9.10, 17.

How many Sacraments are thereof the Christian Church?

Two, and no more, one of our entring, or ingraffing and rege­neration, to wit Baptisme, which succeded Circumcision, and the rest of the legall purifyings: The other of our nourishing, or our [Page 677] feeding, namely the Supper of the Lord, which was shadowed out by the Paschall Lambe.

1. Because the Lord Iesus did institute these two and do more Mat. 3.11 & 21.25. & 26.26.

2. Because he gaue commaundements to the Ministers of the New Testament touching the right administration of these two and no more Mat. 28.91 1 Cor. 11.23.

3. Because only baptisme and the Eucharist do seale vp the righ­teousnesse of faith Col. 2.11 12 1 Cor. 5.7.

4. Because there are no more pledges of our Communion with Christ the head repeated by Paul. 1. Co. 12.13. By one spirit we haue all beene baptised into one bodie, and haue all drunke of one drink.

5. Neither doth the practise of the Primitiue and Apostolick Church commend any more vnto vs Ac. 2.38 41.

6. Because Iesus Christ was made partaker of them, and no more Mat. 3.31 & 26.26.

7. For as touching that washing of the feet, whereof Ioh. 13.5. & that annointing of the sick, wherof Mar. 6.13. Iam. 5.14. neither did Christ command them for the perpetual vse of the Church, neither are they Sacraments according to the definition of a true Sacrament, because by none of them is the righteousnesse of faith sealed vp in vs. And indeed that annointing which the Apostles & other godly men did freely vse in old time, is most vnlike that which now adaies some vse, when they come to men at the point of death. For that was a sure signe of health & life to be recouered: but this of vnrecouerable sicknesse and of death.

Much lesse that Matrimonie, order, or, duties, or Ecclesiasticall degree, penance, Confirmation which was performed with the vse of the chrysme, and other things and ceremonies should be Sacra­ments: which neither haue signes, nor things signified determi­ned and distinguished, from Christ.

2. Neither doe they testifie any Communion of the Saints a­mong themselues vnder Christ the head: which notwithstanding is the principall end of sacraments.

3. And Christ was made partaker of none of them.

4. Neither are they commended by the institution of God, or the vse of the Church in the apostles time.

But in particular, penance, is no sacrament, because it wanteth both the signe appointed by God, as also the promise of grace. [Page 677] But baptisme it selfe is the Sacrament of Repentance. Mar. 2.4. Luc. 3.3.

Neither is order, because it is not annexed to the promise of the Gospel.

As for the Chrisme, there is no mention of it. For the place. 1. Ioh. 2.20. Ye haue an anointing which proceedeth from the holy Ghost, and know all things, must not be vnderstood of Popish greasing, but of the grace of the holy Ghost.

And that matrimonie is no Sacrament it is manifest.

1. Because it was ordained before the fall, not that it should be a seale of the righteousnesse of faith, but that it might serue for the lawfull propagation of men.

2. Because it hath beene common as well to the hypocrites, as the faithfull: yea euen to the heathens themselues, both to them of the old and new Testament, and so shall bee to the end of the world.

3. Because the Lord Iesus abstained from it.

Why were there diuerse Sacraments vnder the law, from these which be now vnder the Gospell?

Because the Priesthood being changed, the law is changed too, that is, the ceremoniall worship, and of the contrary as it is, Heb. 7.12. Again, for the diuerse condition of the times, Cont. Faus. tum l, 19. c, 16 the Church was to be instructed otherwise then, & after another manner now in the promises of God. For euen we our selues (as Augustine saith) do one way signify things that shall be done, and another way pronounce things done alreadie. As he that shall suffer, and he that hath suffe­red sound not alike. And therefore there were other manner of Sacraments vnder the law, whereby were foreshewed things to come: other vnder the Gospel, wherby are signified those things are done which went before in Christ. Neither is therefore any change in God, as there is none in the father of a family, who com­mandeth not the same things in sommer, and in winter.

How do the Sacraments of the old & new Testament agree?

In the Author, the end, the generall parts, in the thing signified in manner of Phrase. For God is one and the same Author of the Sacraments of each Couenant Heb. 1, [...].

There is the same end, that they should bee signes of the fa­uour of God toward the Church.

There be the same parts: for the Sacraments both of the newe as also of the Old Testament, do consist of a signe and a thing sig­nified: and in them both the signe is one thing, the thing signifi­ed another.

The thing signifyed, or the substance is alone and the same Christ and the selfe same benefits of his, namely remission of sins, iustification, regeneration, and spirituall nourishment. Rom. 4.11. Abraham receiued the signe of the righteousnesse which he had recei­ued in his foreskin 1. Cor. 10.2, 3.4 All were baptized vnder Moses in the cloud, and did all eate the meate (to wit that wee doe) and did all drinke of the same spirituall drinke. And cap. 12.13. For by one spirit we haue all beene baptized into one bodie, both Iewes and Gentiles, both bond and free: and wee haue all drunk into one spirit. For the same thing which Circumcision did signify, doth our baptisme now signifie: that which the lamb did, doth the Supper. And therefore the fathers vnder the Law, were partakers by faith of the same Christ, and of the same gifts of his, that we bee now vnder the Gospell, they beleeued in the selfe same Christ, and had the verie same promises Heb. 11, 2 &c.. And Iesus Christ the same yesterday, to day and for euer. Heb. 13.8. And the Lambe of God slaine from the beginning of the world. Re. 13.8 And Augustine saith, Whosoeuer did conceiue Christ in the Manna, did eate the same spirituall meate that we doe.

Lastly the manner of speach in them both is the same, to wit Sacramentall, that is fytting, and well agreeing to that argu­ment.

Of what sort be the Sacramentall speeches?

Sometime they be proper, to wit, when that which belongeth to the signe is attributed to the signe: or that which belongeth to the thing signifyed, is ascribed to the thing distinctly: or else when the vse and office is plainely expressed. As Circumcision is the signe of the Couenant betweene mee and you. Gen. 17, 11. The bloud of the Lambe shall bee a signe to you of the Passeouer. Exod. 12.13. A­braham receiued the signe of Circumcision and the seale of the righte­ousnesse of faith. Rom. 4, 11. Baptisme is that whereby the filth of the flesh is washed away. 1. Pet. 3.21. But for the most part they are fi­guratiue, when the names and effectes of the things signifyed are attributed to the signes. And on the contrary, when the [Page 679] names of the signes and their effectes, are attributed to the thing signified, by a Mutonimie, or changing of the names.

And such phrases are in indeede vsuall in the holy Scripture, and so be placed in the common vse of the Church, and yet figu­ratiue, which may be vnderstood by the nature, conference of the words and things whereof the words speake, or by the coherence of the parts. Yet cleare, because eloquent, and manifest types do not obscure, but illustrate an oration.

Now they are such, because the nature and essence of a Sacra­crament, doth require the same, which commonly is defined to bee a visible signe of sacred things. And therefore if the words in the Sacraments be vnderstood nakedly, without a trope, & sim­ply, they shall be no longer Sacraments, because they shall bee no longer signes, but the things themselues. Now they are of the number of those which haue relation to another thing. Therfore the trope is not in the things, but in the words.

1. Because of the analogie, proportion, and relation of the signe vnto the thing signified.

2. Because of the similitude and comparison of the effects. Whereupon Augustine saith, that Sacraments from the likenesse of those things whereof they are Sacraments, doe for the most part borow the names of the things themselues. Quest vpon Leuit. 17

Whereupon also that Rule is to be kept, the vse whereof is vsu­all and much in the Scriptures. The names and properties of things which be most diuerse, because of some proportion, similitude and like­nesse of the effects, are oftentimes changed, and affirmed mutually one of another, for instruction and admonition sake. So, Christ and a vine, bee the names of diuerse things: yet Christ doth tearme him­selfe a Ʋine Ioh. 15.1, for the likenesse of the effects. Againe because of the pawne and certainty of the promise of God added to the signes: as the Rainebowe, or the bowe in the clouds is the Co­uenant of God Gen. 9.9. Circumcision is the Couenant Gen. 17 10. The Lambe is the passouer, or the passing ouer of the Lord Exod, 12 11.27. So Baptisme is the lauer of Regeneration Tit. 3, 5 and the stipulation of a good con­science 1 Pet. 3.21.

The like speaches are vsed in the types and shadowes, as Gal. 4.24, those two mothers, Agar and Sara are two Testaments. In the holy Supper, the breade broken is the bodie of Christ, the [Page 680] wine, the bloud of Christ. The cup is the New Testament in the blood of Christ. Not because of the chāging of the signe into ano­ther thing, as our Transubstantiaries would haue it. Or the in­cluding of another thing in the signe, as the Consubstanti­aries say. Not properly, and of themselues, but because by a Metonimie, or changing of the name, they are signes and testi­monies, pawnes, yea euen meanes or instruments of the Holy Ghost; in the lawfull vse whereof there is wrought through the free operation of the holy Ghost, a true and not an imaginarie communication of the things which are promised in the word beeing added to the Sacraments, no lesse certainly then the Mi­nister of the Church doth certainely exhibite the sacred signes which are called Sacraments.

This Rule is also perpetuall in the nature of things, that, in the affirmation of things that bee diuerse one from another, and affir­ming of one of them of another, the speach must needes be euer tropicall or figuratiue, in any kinde of things, and neuer proper. For as oft as in any proposition, the verbe Substantiue, est doth ioyne together things that bee diuerse, which differ in their speciall formes: then the affirmation is not proper, but figuratiue. As, so often as the first substance or this singular Indiuiduum, existing truely and actually without the minde is affirmed of another first substance, such an affirmation is figuratiue.

But yet these figuratiue speaches must bee reduced to proper, and bee explained by them: as, Circumcision is the Couenant, that is to say, it is the signe of the Couenant, whereby God doth testifie that he doth truely receiue the beleeuers into his Co­uenant.

How doe the Sacraments of the old and new Testament differ?

1. By outward adiuncts, and the circumstance of time: For those continued vntill the time of Restitution (for those things are said to bee [...], right, which passe not with a certaine croo­ked & turning course, but are directed straight vnto their marke: but these must endure vntill the end of the world, or vntill the state of glorie, in which all trueth shall clearely and perfectly bee made manifest, and therefore there shall bee no neede of Sa­craments. Heb. 9.19.

2. In the manner or condition of their signifying, for the [Page 681] Sacraments of the old Testament foretold Christ as it were to come: but the Newe declare him as it were exhibited. And [...]erefore they cannot possibly both stand together, seeing the time to come can neuer bee the time past, and the time past can neuer make the time to come to bee more an­cient Heb. 8.13.

3. In the diuersitie or qualitie of the signes, or in the signes and ceremonies which differ much: for there bee some signes of the Olde, and other of the Newe Testament.

4. In the number, measure of signifying, vertue, and easi­nesse.

1, For ours, saith Augustine, are fewer in number, whereas in the Old Testament the signes were more in number, because the people of Israell, were, as yet vnder the gouernment of the Law; and therefore, as children vse to bee, were kept vnder more fi­gures and rites.

2. Ours were better in regard of the profit.

3. More excellent or manifest not in outward shew, or world­ly pompe, but in the vnderstanding and signification of heauen­ly and diuine things.

4. Ours are greater in force, that is of greater efficacie to confirm our faith.

5. More easie to bee done: for there is nothing in Baptisme or the Supper of the Lord which is hard, troublesome or bloudy. But Circumcision and the Sacrifices were more troublesome, bloudie, and required greater paines. Yet all this maketh not, that our Sacraments, and the sacraments of the ancient fathers should not be the same in substance.

What? Doe not the Sacraments of the old Testament dif­fer from ours in the effect, because those did only shadowe forth and signifie grace, which these offer present vnto vs?

No: because in either testament, there is the same grace of Christ, yea the same Christ propounded. And the Apostle testi­fieth that the old Fathers did eate the same spirituall meat with vs, and drinke the same spirituall drink. 1. Cor. 10.3. (I say the same with vs, not as some expound it, only amongst themselues, which [Page 682] is vnderstood by the purpose of the Apostle, the tenour of the text, the name of Christ, and the word baptizing there vsed) and receiued the seale of the righteousnesse which is of faith; and ther­fore that they were made pa [...]takers of Christ, which is righte­ousnesse to all that beleeue, in all ages. Rom. 4.11. And yet I grant that the sacraments of the fathers were figures, pictures, and shadowes of ours, not in regard of the things themselues, but in as much as they shadowed things, more darkly and obscurely signified by them. 1 Cor. 10.6 In which respect they may be called types of ours, but types not without trueth.

Why then doth Paul say, Gal. 4.9. that the Sacraments of the Fathers were weake, and beggerly, and carnall Ele­ments which were not able to sanctifie the conscience, because of their weak­nesse and vnprofitablenesse? Heb. 7.19. & 9.10.

1. Because he speaketh of them not simply, as that they were naked elements which could offer or seale no grace, but in some respect, as now abrogated by Christ.

2. Hee speaketh of them: as he saw them receiued of the Iewes, seuered from Christ, and his promise, that is, as they are consi­dered in themselues, and by themselues, seuered from the things signified in cogitation, and as bare signes: because the sanctifica­tion dependeth not of the signes, either old or new, but wholie and only of the vertue of the holy Ghost.

Did the Fathers eate the flesh of Christ, seeing that as yet it had no beeing actually and corporally in the nature of things?

Yes, because although it was not extant simply, or actually in regard of his bodily substance; yet in some respect, namely, as it was to bee giuen for the life of the world, it was that spirituall meat, which might no lesse bee eaten of them, then that Lambe which was slaine from the beginning of the world, is eaten now of vs by faith Reu. 13.8.

2. Because Iesus Christ is the same to day, yesterday, & for euer Heb. 13.8. one and the same Sauiour of both Testaments, In whome alone it pleased the Father to gather together all things Ephe. 1.10.

[Page 683]3. Because those Fathers were indued with faith, which maketh those things to be which are hoped for, and doth demonstrate those things which are not seene. Heb. 11.1.

And therefore, although in those ancient times, the humane nature was not assumed of the word, yet it was presēt to the faith of the godly in former times, which did conioyne them then with Christ that should be borne. So that, that which had no bee­ing as yet in the order of nature, yet neuerthelesse, had euer a be­ing by the force and efficacie of faith. Therefore Christ saith; A­braham sawe my day and reioyced. Ioh. 8, 56. But they did eate the flesh of Christ which should be giuen for them: wee eate it being alreadie giuen for vs. The times are changed, saith Augustine, but faith is not: shall bee giuen and is giuen, shall come, and is come; in Ioh, tract. 4 these words differ, saith hee, but yet Christ is one and the same.

Doe the Sacraments giue remission of sins, and doe they conferre or containe grace, and are they ordained to iustifie and to regenerate, or, whether is grace tyed to the Sa­craments?

No.

1. Because they are the signes, not the causes of grace.

2. That which is proper to God, ought not to be bestowed on the creature.

3. The subiect of grace is not the body, but the spirit.

4. No bodilie thing doth worke vpon spirituall things.

Againe, not by the work done, or as an efficient cause by them selues, or their owne vertue working any thing, or flowing from their essence, as they speake in the schooles: but ministerially, or Instrumentally; yet effectually, so farre forth as they support & nourish our faith.

Not by any inward power or vertue of their owne, but by ver­tue of the principall agent or worker: in that sence that Paul af­firmeth the Gospel to be the vertue and power of God to saluation, to euery one that beleeueth. Rom. 1.16. & 1. Tim. 4.16. he saith, that the remedie of the holy Scripture, doth saue a man: not that there is any magicall vertue in the letters, syllables or sound of the words: for the Apostle saith Heb. 4.2, The word profited not them, beeing [Page 684] not mingled with faith, but because it vseth these meanes, helps, and instruments to worke our saluation. In which sense the Church is said to be sanctified and washed in the lauer of water tho­rough the word. Ephe. 5.16. Tit. 3.5. Baptisme is called the Lauer of Regeneration & Renonation. And Act. 22.16. Be baptized & washed from thy sins, in calling vpon his name. Hereupon Augustine hath this saying, whence commeth this vertue to the water, that it should touch the bodie, in Ioh. Trac. 80 and wash the heart? but that the word causeth it, not because it is spoken, but because it is beleeued.

And, that the grace of God ought not to bee tyed to the out­ward signes, Peter teacheth, speaking thus of Baptisme. 1, Pet. 3.21. It saueth vs, not that Baptisme, whereby the filthinesse of the flesh is cast away, but whereby it comes to passe that a good conscience ma­keth request to God, by the Resurrection of Iesus Christ. Cornelius re­ceiued grace before Baptisme Act. 10.5. For God vseth meanes and in­struments to worke our saluation, but yet so as hee worketh by his owne proper and inward vertue most freely, when, how, and in whome hee will: and doth not yeelde vp his power and vertue to the outward signes. As also, in that seuen times washing of Naaman the Syrian in Iordan, was not placed the purging of him from his Leprosie, which then the power of GOD alone wrought in him 2. King. 9 [...]4. Hence it comes to passe, that some receiue grace without the Sacrament, as Abraham was iustified before Cir­cumcision; and the Theefe on the Crosse without Baptisme, and the Lords Supper, Some receiue the Sacraments and not grace, because they want faith, as Iudas, of whom Augustine saith; Hee receiued the bread of the Lord, but not that bread which was the Lord. Others receiue both together, as it were by a certaine coniuncti­on of the thing with the signes, as the faithfull, who take the Supper worthily.

Whether doe the Sacraments imprint any stampe, or anie spirituall worke in soule, and that such as cannot be blotted out?

Not of themselues, or their owne power, nor yet by anie su­pernaturall verture inherent in them, not by a reall and essenti­all imprinting of some signe, as the printing of a picture or signe is made in wax or money: For the Scripture alloweth none such. [Page 685] But yet God doth, as it were, marke out and seale vp his, Sacra­mentally & spiritually by them as instruments, giuing the pledge of his spirit, and the light of faith, whereby they are made confor­mable to Christ, and discerned from infidels, and are marked out vnto the profession of Christ.

And this note, in the purpose of God, is such as cannot bee blotted out. 2. Tim. 2.19. The foundation of God is sure, hauing this seale, The Lord knoweth who are his. And 2. Cor. 1.21. He which hath annointed vs is God and who hath sealed vs, and giuen vs the pledge of his spirit. And Ephe, 1.13. In whom also yee beleeuing, yee were sealed with the holy spirit of promise, which is the earnest of the Inhe­ritance. And Chap. 4.30. Doe not yee greeue the holie spirit of God by whom yee are sealed. And Ezech. 9.4. The markes of the letter Tau, is saide to be made in the forehead of those men which sigh and mourne. And Reuel. 7.3. The seruants of God are marked in their foreheads; as on the contrarie, the children of perdition are saide to bee marked with the marke of the beast, Reuel. 13.16.17.

To whome doth it belong to administer the Sacra­ments?

To them only to whom it is permitted to exercise the office of Preaching the Gospell According to that saying, Goe yee forth & teach all Nations, baptizing them in the name of the Father, son, and Holy Ghost. Math. 28.28. and 1. Cor. 4.1. For the Sacraments bee the appurtenances of the Ministerie of the word of God, and the seales of Gods promises, which cannot lawfully be set too, without the vnfolding of this word of God. For neiher can their be an accessorie vnlesse their be a principall. And it belongeth to the same man, as the Chancelor vsing the Kings authoritie, to write the tables of the Testament faithfully, and to seale them with his seale.

Whence doe the Sacraments receiue their power and excellency?

From the institution of God, so that that forme be obserued which he hath prescribed, & that by a publick person, either right­ly called, or at the least by a common error, vsing the publicke function: and not of the manners, merit, and excellencie of the person, working & administring. Phil. 1.

But whether doe the Ministers to whom is committed the law­full administration of the Sacraments, and are cal­led Gods fellow-morkers, deliuer al­so with their hands the mat­ter of the Sacra­ment?

No: but they do outwardly giue the earthly signes, and doe onely performe the outward dueties: and God doth inwardly conferre the heauenly gifts represented by them, & giues increase; because God alone doth Circumcise the heart Deut. 30. And therefore this Circumcision is said to be made without hands Col, 2, 11. And Iohn the Baptist confessed, that hee indeede baptised them with water, but the Lord Iesus did baptise them with the Holy Ghost, and with fire, Math. 3.11. And onely the heauenly father giueth that bread, which is indeede heauenly. Iohn. 6.32. Otherwise, sometimes that is ascribed to the Ministers of the word, which belongeth to God alone. For, that is the nature of words which belong to one thing, that, that is attributed to the instrument which belongeth to the principall efficient cause.

Where and when ought the Sacraments to be admininistred?

In the assembly of the Church, and vsually no where else, to wit, when the whole Church is gathered together, or a great part thereof, not out of the assembly of the Church,

Which ought to be the forme and manner of administration?

That those signes should bee vsed without change which Christ himselfe hath prescribed. And that the words of the in­stitution, then also of the Lords promise be recited and explaned, not in a strange, but in a knowne speach, before the Sacrament bee administred, and deluered Act, 19.3 4.5 1 Cor. 11, 23. For the Apostle doth ex­presly forbid, 1. Cor. 14.19. to vse a strange language in the Church.

And such ceremonies ought to bee vsed which are not hu­mane, and receiued, but appointed and commaunded by the authority of the son of God, as also praiers, and thanksgiuings: [Page 687] After the example of Christ who commaunded the Church to doe this. Doe ye this. And Act. 22.16. Be thou baptised, and be thou washed from thy sinnes, in calling vpon the name of Iesus. Now the comelines and dignitie of the Sacrament is to bee esteemed by the word of God. Also the multitude and pompe of hu­mane rites doth occupie the senses and the mindes, and doth o­uerturne the Ceremonies appointed by God.

To whom are the Sacraments to bee administred?

The Sacraments indeed are common to the godly and vngodly: and also other outward things in the Church 1 Cor. 11 27.29. As for example, Abraham and his household Gen. 17 23. Absalon, Achitophel, & the people Sam. 15.12 Iudas Luk. 22.21. Simon Magus Act. 8.13. But they belong to thē only for whō they are appointed, and such as be conteined in the couenant of God, according to his words. But not to them that be without, which doe not professe the name of Christ: and to such too, as bee li­uing and present, but not to the deade, and such as bee absent.

Wherein doe the word and Sacraments agree?

In the Efficient cause, for the same person is the Authour of the promise of grace, and of the Sacraments, to wit, the sonne of God, the head, King, Doctor, and Priest of the Church: and in the instrumentall causes, for the selfe same ministers of the word be also the disposers of the Sacraments Mat. 28.1 1 Cor. 4.19.

2 In the matter intelligible, or the principall subiect: for the same thing is promised in the word, and the lawfull vse of the Sacraments, the same Christ with his benefits of saluation. Ther­fore as the Gospell testifieth, those which turne to God are wa­shed, and sanctified by the name of the Lord Iesus, and by the spirit of our God. 1. Cor. 6.11. And that they are begotten by the Gospell, and borne anewe by the worde of the liuing God. 1. Corinth. 4.15. 1 Pet 1.23 1 Rom. 6.3 Tit 3.5. And that Iesus Christ is that breade of life. Iohn. 6.35. So the sacramentes doe testifie that those which are baptised into Iesus Christ, are baptised into his death, Ioh. 3.33 36 R [...]. [...]4, 23 He [...]. 11, 6 Habac, 2, 4 and are saued by the washing of the new birth. 1. And the bread which wee breake is the communion of the body of Christ. 1. Cor. 10.16.

3 In the forme, manner and Instrument wherby we receiue the thing to saluation for the word and sacraments profit none [Page 688] but those which haue, or shall haue faith Ioh. 3.33 36.

4 In the end common to them both. For both the word and the sacraments are meanes, whereby the sonne of God dooth teach, and gather the Church vnto himselfe, and doth in this life communicate himselfe, and all his benefits to them that shall be saued: yet so, as he is able without eyther of them to worke in the hearts of the godly, so often and when it pleaseth him.

5 In the effects: For as the word of life is to the godly the sauour of life vnto life, to the vngodly the sauour of death vnto death. 2. Cor. 2.16. So the Sacraments in themselues are to saluation to them that beleeue, but vnto the vnbeleeuers they turne into iudg­ment, and condemnation 1. Cor. 11.29.. Euen as a sweet oyntment is health­full to the doue, but it is present death to the flye. And as the seed of the word preached: so the vse of the sacrament, doth not presently bring forth his fruit, but in that time which is appoin­ted of God.

6 Lastly, as the holy Ghost doth begin and strengthen faith by the word: so also by the sacraments he doth stirre vp, and confirme the same. Out of all which followeth that there is such a coniunction, and agreement of the outward and inward word, as there is of the earthly signes, and heauenly things.

Wherein do the word and Sacraments differ.

1 In nature: Because the word of the Gospell doth in expresse words declare, to wit, that we by faith are made partakers of Christ Iesus, and of all his merits: the sacraments doe represent them by signes: or that doctrine which the word doth deliuer cleare and more manifest, the Sacraments doe propound the same in a mysterie, and not so expresly.

2 In the instruments. The word is deliuered with the mouth, & receiued with the eares: but the rites of the sacraments are administred with the hands: and they are subiect to the eyes, and the other senses, and doe lead vs as it were vnto the thing present: as though wee should nowe in some sort touch Christ himselfe with our handes, see him with our eyes, perceiue him with our taste, and feele him with our whole heart.

3 In the subiect to whom. The promises of the word are generally, and in common pronounced to all alike, as well [Page 689] to the vnbeleeuers as to the beleeuers. For the word must be prea­ched euen to the vnbeleeuers. But the sacramēts are to be commu­nicated seuerally to them which be probably known to be mem­bers of the Church: and they doe apply and restraine the promi­ses in a speciall manner to euerie one that doth rightly vse these rites: that, as certainely as thou doest vse the visible Ceremonie, according to Christ his institution: So certainely thou mayest, and oughtest to conclude, that Christ also and all his benefits do belong vnto thee.

4 In the measure of signifying: for the word doth especi­ally teach; but the speciall office of the Sacraments is to seale: and further the word doth signifie, and apply spirituall things, but the Sacraments doe rather, and more especially represent and applie.

5 In order: for whereas the Sacraments are the appendices of the word, which doe confirme faith, it is meet that in such as bee of yeares, the preaching of the word should goe before, to be­gin, and to increase faith, together with a manifest profession of faith, before they be rightly administred to any.

6 The word is auailable euen without the sacraments, as may be seene in Cornelius Act. 10.2 3.4.44.45. But sacraments without the word are of no force. For a seale without a Charter is nothing worth.

7 The preaching of the word, and that effectuall, is requi­red in those that be of yeares, that they may bee saued. For Faith comes by hearing, and hearing by the word of God. Rom. 10.17. Except it please GOD extraordinarily to worke in their hearts. But the Sacraments are not altogether expres­ly nor absolutely so necessarie, that without exception, who­soeuer inioyes them not, should therefore despaire of the cer­taine hope of saluation. For that saying of Bernard is most true: Not the want; but the contempt of the Sacraments is dam­nable.

8 Lastly, the word considered by it selfe alone, if it bee compared with the sacrament considered by it selfe a­lone, is better and more excellent then it. Although if the sacrament bee added to it, it doth yet become more excel­lent and powerfull, and more effectuall for the confirmation [Page 690] of faith. Therefore we may not ascribe the greater honour to the sacraments then to the preaching of the gospell, that is to say we may not attribute more to the seales, then to the written Te­stament of Iesus Christ.

What ought they to doe, who are depriued of libertie to come to the holy assemblies of the Church, wherein the ordinarie dispensation of the word and sacraments is per­formed?

They ought to inquire for them: but if they cannot find them, they must then exercise themselues in daily meditation at home, both because the kingdom of God is within vs Luk 17.21 Rom. 14.16, as also because the Gospell euen without the sacraments is the power of God to saluation to all that beleeue. Rom. 1.17. as also lastly, because the faithfull are neuer depriued of the matter of the Sacra­ments although they are constrayned to want those visible signes.

How doe Sacraments differ from Mi­racles [...]s

1 In nature or definition. For true miracles are strange works, being the same thing which they shew, and exhibiting the things themselues, at the sight whereof the minds of men doe wonder, done for the confirmation of generall doctrine to the vnbelee­uers c, and bring authoritie to them that teach. Now sacra­ments be vsuall works, 1. Cor. 14.8 taken from daily vse, which bring no wonder with them, being one thing indeed, signifying ano­ther, for the confirmation of the faith of the beleeuers, & promise of grace.

2 In time. For miracles are extraordinarie which endure but for a time in the Church. But Sacramentes bee ordi­narie workes, which are to bee vsed vntill the ende of the world.

What is the end of Sacraments?

1 The first and most principall, which doth good vnto the consciences in respect of God, that they should bee not onely figures, Emblemes, manifest resemblances and pictures, Gal. 3., or looking glasses and signes which should declare, and as it were paint before our eyes, and teach what Iesus Christ hath perfor­med, [Page 649] and doth performe for vs: but also that they might be seales and pledges of Gods promise imbraced by faith, or of the righteousnesse which is of faith, or of our incorporation, o [...] communion with Christ: therefore they are confirmati­ons of our faith. Rom. 6.3 Gal. 3.24 1. Corinth. 10.16. As many of vs as bee baptised, wee are baptised vnto his death: the breade which we breake, &c.

2 The subordinate ends, in respect of vs 1. That they might be signs of confession, and badges of the profession of true religion, wherby we might be discerned from other sectes, as souldiers are discerned by their militarie liueries. 2. That they might preserue the memorie of the benefits of Christ. Ex. 12.1 [...]. This day shall be vnto you for a remembrance. And 13.9. It shall be a signe in thy hand, and as a thing hanged vp for remembrance betweene thine eyes, Luke 22.19. Do this in remembrance of me. 3 That they might be testifycations of our thankfulnesse. 4 To be admonitions of our dutie toward God, when as thereby we do openly professe, wee desire to be accounted among the people of God, and that we desire to worship the true God alone, who hath reuealed himselfe to his people, as well in his vndoubted word written by his Prophets and Apostles, as also by these Sacraments, and doe binde our selues to him, vnto the studie of obedience, pietie, and innonen­cie. 5 That they might be as sinewes of publicke assemblies, and of the communion of the Church: lastly to be the bands of mu­tuall loue and concord, betweene the members of the Church vnder one head Christ Act. 10.45 1 Cor. 10.7 Eph. 4.5. Which ends are comprehended in the other part of the Couenant.

Which is the right vse of the Sacraments?

1 That they be vsed according to the prescript rule of God, without mayming or deprauing them.

2 That they be vsed of those for whom they were appointed, that is, such as be of the household of Christ.

3 For that end, for which they were ordayned, the which vse doth require faith in the receiuer, to apprehend the thing signified, that is, the promise of grace and remission of sinnes, otherwise the promise is vnprofitable, vnlesse it be imbraced by faith. Acts. 8.37. If thou beleeuest with all thnie heart, thou maist be [Page 692] baptised. Math. 3.7. Iohn baptised them, confessing their sinnes.

What be the effects of the Sacraments?

The mouing or stirring of the heart to beleeue, and the con­firmation of faith: For as the audible word entering into the cars striketh the heart: euen so, the Sacrament, as a visible word, en­tering into the eyes, stirreth vp the heart to beleeue, by the in­ward working of the holy Ghost: whence commeth the ap­plying of Christ and his benefits then there followeth the in­crease and strengthening of faith, and euery day a more neare growing vp with Christ, that he might liue in vs, and we in him, Gal. 2.20.

What punishment doth remaine for contemners of the Sacraments?

A grieuous punishment: not that God standeth vpon the ce­remonies, but because he would haue honour giuen to the pled­ges of his grace, because of that great good which is reaped of them. For this cause he thought to haue punished the negligence of Moses, because he had omitted the circumcising of his sonne, not onely by forgetfulnesse or carelesnesse, but because he knew very well that it was an odious thing eyther to his wife, or else to his father in law Exod. 4.21. So amongst the Corinthians when the holy Supper was profaned, the plague was spread among them, be­cause it was a monstrous sinne to make so light account of so precious a treasure 1 Cor, 11.18.30.

What is contrarie to this dostrine?

1 The errour of all those which eyther deuise new sacraments, or else doe add or detract something from those which be insti­tuted of God.

2 The error of the Anabaptists, who affirme that the sacraments are onely an outward badge of Christianitie, and that they bee onely certaine remembrances, excluding the true giuing and spi­rituall receiuing of the things signified: and lastly that in the sa­craments [Page 693] are onely contained figures and signes of the morall commaundements.

3 Of the Donatists, who hold that the Sacraments, being ad­ministred by euill men, are of no efficacie or weight.

4 Of the Manichees, who taught that the signes being chan­ged, the things were changed.

5 Of the Ebionites, who would haue the Iewish rites to bee retained, with the rites of Christians.

6 Of the schoolemen, who taught that the Sacraments of the olde law did no more but shadow out grace, but the sacraments of the new law doe conferre grace.

7 Of the Papists, who say. 1 That the Sacraments of the new Couenant doe containe, and by themselues conferre or merite grace, and iustifie or pardon sinnes; and sanctifie by the very deed doue, yea without the good affection of the partie vsing them, that is, without faith. 2 They appoint seauen sacraments, as ne­cessarie, Baptisme, Confirmation, the Eucharist, Penance, extream vnction: voluntarie Orders, and Matrimonie. 3 They think that by vertue of the words, as by a magicall charme, the natures of the things are changed, and cease to be that they were before. 4. In the administration of the Sacraments they vse an vnknowne tongue. 5. They giue the sacraments to thinges without life.

8 The errour of those who vse the name of a Testament properlye for a Sacrament; whereas this word [...] doth signifie the same that [...], that is, a Couenant made between them that be at ods: which can be no more but one alone, and an euerlasting Couenant, to wit, the reconciling of the belee­uers vnto God by the death of Christ. 2. Of them who tye the things signifyed to the signes by any meanes, or such as make a reall connexion and coexistence of the signe, and the things sig­nifyed. 3. Which conclude, that the sacraments doe pertaine to the vnbeleeuers. 4. That the matter of the sacraments is com­municated all well to the faithles, as the faithfull. 5. That will haue no figuratiue speaches in the sacraments. 6. Who giue lesse honour to the word of God, then to the sacraments, for that they imagine greater blessings are offered to men in the sacraments then in the word.

[Page 694]9 Of those who not being content with the heauenly simpli­citie thinke that they can adorne the excellency of the sacraments with their owne ornaments.

10 Of many which liue in the outward assemblie of the Church, who being content with the vse of the outward signes, haue no care at all of the worke of Regeneration, of then communion with Christ our head, but remaine still in their sinnes: contrarie to that principle of Augustine: Not the Sacrament, but faith in the Sacrament doth iustifie.

11 Of the Papists who imagine without all warrant of the Scripture that there is offered in the Masse a true reall and out­ward, though not a bloodie sacrifice, whereby the Priestes doe offer vnto God the bodie and bloud of Christ, vnder the kindes of bread and wine, which sacrifice is propitiatorie for the quick and dead. Of whom some hold that the oblation made in the Masse is the selfesame with the oblation which was made vp­on the Crosse, and differs onely in the meanes, and the maner: then which what can be spoken more childish. And surely that oblation of Christ, of necessitie including his death, was so singular that it neuer could bee iterated. But others say it is in a remembrance, and representatiue: which opinion o­uercommeth the former. For that which is the remem­brance of another thing, is not the thing it selfe.

The seuen and fortieth common place. Of Baptisme.

Whereof is it called Baptisme?

ΠΑρὰ τό Βάτπειν which is to dip, or to die, moysten, & consequent­ly to wash: whereof [...], which is to drench, to rince, & to clense, and [...] to be dip­ped, or died, (which not­withstanding differeth from the word [...] which is to sinke downe to the bottom, and to be drowned) thereof is [...], that is an immersion, tincture, so by consequent an ablution, and [...] as it were a bathing fonte made of wood or stone, wherin we are drēched, because we wold be washed, & [...] he that dippeth, or as it were dieth, where of commeth [...] one rebaptising, and [...], which is opposite to a Baptiser, or impugneth baptisme.

How many waies is the word Baptisme taken in scripture?

Two waies, properly, and figuratiuely. properly, for simple clensing, and that either legall or leuiticall, as Heb. 9.10. which stood, [...], with diuers washings, which notwith­standing were types of our baptisme; or superstitious, as Marke. 7.4. The Pharisees comming from the market, [...], till they haue washed eate not, and manie other things there are which they haue receiued to be obserued, as the washing of cups, pots, & of beds, &c

2 Figuratiuely, and that diuers waies. 1 by an allegory, baptisme is called, that Deluge of waters, wherewith god punished the sins of the world, & saued Noes familie in the Arke (which was a figure of our baptism.) Also the passing ouer the red sea, wherin Pharao and his people were drowned, but Israel was saued, the abiding vnder the cloud, wherof mention is made. 1. Cor. 10.2. And some by Allegory add also, the baptisme of teares, and of Repen­tance, wherewith they say that sinful woman was baptised, which washed Christs feet with her hairs 1 Pet. 3, 21. Moreouer the name of bap­tisme is taken by a metaphor for the crosse, or bitter affliction, [Page 696] which is cōpared vnto billowes of waters, wherwith the afflicted are ouerwhelmed. Can ye be baptised with the baptism wherwith I am baptised? And hereof it was called by the fathers the baptisme of bloud, Mat. 20.22 when Christian martyrs did shed their bloud for the Chri­stian faith. 2 By the figure Metalepsis, for the promise & powring out of the spirit, or peculiar gifts of the holy ghost, which are con­ferred vpon the faithful somtimes before the baptisme of water, as by the history of Cornelius may appeare, & somtime after baptisme, You shalbe baptised with the holy Ghost. And here it is called the bap­tisme of fire, Act. 1.5 that is, the baptisme of the spirit. 3. By a Synecdoche, for all the doctrine of Iohn, & all his ministery. The baptisme of Iohn was it frō heauen, that is, of God or of men? So Act. 19. VVherinto were ye baptised saith Paule? that is, with what doctrine were ye instru­cted and taught? Into the baptisme of Iohn, that is, into the doctrine, which Iohn declared and signed with the Symbole of baptisme. 4. By the figure Antonomafia, or in way of excellency, for that ordinary Sacrament of the Church, wherby we publikely vow Christian warfare, as soldiers to Christ our leader, & sweare to fol­low his alone colours. This they of olde, termed the baptisme of the floud, i. of water. In which last significatiō we retain the name of baptisme, Baptismus. Fluminis. rather then the name of washing, and vse the same as the Church doth. But Fanorinus [...] in way of praise expoundeth the name of Baptisme thus, [...]. Baptisme is that into which sin is cast, that is doth fall. The Greeks also call it [...], that is illumination, from the ef­fect [...]. Of that true light which enlighteneth euery man. For [...], in the ancient Church sig­nified to be gathered into the Church by baptisme, and [...], baptised, were distinguished a Catechumenis, from catechised Heb. 10.32, whence afterward sprang that great number of wax light at Easter.

What is Baptisme?

It is the first, or initiating sacramēt of the new testamēt, or a sacred action cōsisting of the washing with water, & the word, wherby, according to the appointmēt & institutiō of Christ a christiā man either of riper yeers professing Christ, or an infant of the faithfull, is drenched, washed or sprinckled in simple cleare water by the minister of the Church, calling vpon the name of the father, the Son, & the holy ghost. (The body washed with cleane water) as we [Page 697] read in Act. 8.19. was done by Philip, to represent the shedding of Christs bloud vpon the crosse, & to confirme truly and effectually through all our life the couenant of grace made long before, & to exhibit, & seal to the beleeuer, righteousnes, or the washing away of his sins obtained by Christ his bloud: to testify his adoption in­to the couenant of grace, his engrafting into Christ, the regenera­tion & renuing of his nature, or repentance vnto amendmēt by the grace of the holy ghost procured vnto him by the same bloud: his communion or fellowship with Christ in all his goodnes, and heauenly inheritance: & ioynt free denization among the citizens of the visible Church, & of the kingdom of heauen, to be held of them in the number of the children of God, & to enioy the same priuiledges which they do. To witnes also, that being in like ma­ner baptised, he promiseth himselfe to be willing, to be reckoned among the people of God, to defie Sathan, sin, the world, the flesh & al false sects, & promiseth & professeth that he wil liue to Christ to the glory of God. Or thus, baptisme is a sacrament or seale of the righteousnes of faith, that is of our entrance, or beginning of our incorporation with Christ, of the forgiuenes of our sins, of the gift of the holy ghost, & of regeneration, whereby we are seale [...] vnto Christ, incorporated & buried with Christ, that we die vnto sin by the power of the death of Christ, & that we rise againe to newnesse of life by the vertue of his resurrection Rom. 6.3, 4.5 1 Pet. 3.22., that we are bound to the true worship of God alone, to innocency of life, and vnity of the Church, wheof it is called the stipulation of a good conscience b, that is, a mutuall obligation of God, & of man bap­tised; of God, witnessing that he receiueth the person baptised in­to grace, and of the person baptised couenanting with God, that he will duly worship and loue him, wherof it commeth that none are admitted to the holy supper of the Lord, but such as are first baptised, because he must first be admitted into the church before he be nourished in the same Mat. 28.19 Act. 2.41 Ioh. 4.1.2 Mat. 3.11 Ioh, 3.5, 7 Gal, 3, 27 1 Cor, 6, 11 10.2 Tit, 3.5 Eph, 5.26.

How many fold is Baptismes

Baptisme in specie or kind is one. One Lord, one faith, one baptisme. But seeing in baptisme not the water & external actiō is to be considered only, but also the inward operation of God, in this respect Baptisme is twofold, External, which is also called the baptisme of water, wherwith the minister of the word doth baptise, and Inter­nal, which is also of the spirit, wherby Christ only doth clense our [Page 698] hearts by his blood, and giueth his holy spirit, and yet the one is not to be separated from the other. For the externall is a testi­mony of the internall, that is, the Baptisme of water is a pledg of spirituall baptisme, and of inward washing and clensing, which is done by the blood and spirit of Christ. And therefore Christ is said 1. Iohn, 5.6. to come in water, in the spirit, & in blood

VVho is the author, or instituent cause of Baptisme?

God the father, the sonne, and the holie ghost. 1. by the mi­nistery of Iohn Baptist, for it is certaine that Iohn was called of God and sent to baptise, and preach repentance amongst the Iewes, and therefore, Christ saith the baptisme of Iohn, was (by a metonymie) from heauen, Luk. 3.2.3 Ioh. 1.38 that is of God, and not of men.

2 Further Christ by his owne example confirmed baptisme, when he suffered himselfe to be baptised of Iohn Mat. 21.25 Mat. 3.15, And the whole trinity with most plaine and euident testimonie allowed the same, in the baptisme of Christ.

3 Besides, Christ before his passion sent his disciples to bap­tise Ioh. 4.1.2 & againe after his resurrection he instructed the same his disciples & their successors how to teach and baptise among all nations, by this commandement, Go thorough the world, preach the gospell to euerie creature, baptizing them in the name of the fa­ther and of the sonne, and of the holy ghost. Mat. 28.19. whereby it appeareth how greate the dignitie of Baptisme is, & with what reuerence it should be vsed.

What is the efficient cause?

The primarie, and true efficient cause, is Christ himselfe, for he indeede it is, who baptiseth vs properly & truly, into himselfe, into his death, and resurrection. Ephes. 5.18. It is Christ that clen­seth his church with the washing of water in his word. The secundary and instrumentall causes, are the ministers; for so saith Iohn, I bap­tise you with water, Mat. 3, 11 & Christ commanded them saying baptise Mat. 28.19.

VVhether may ministers be truly said to baptise, that is, to clense from sinn, and to regenerate?

No doubt they may, for Christ did not restraine his comman­dement to the washing of water, but in general termes said baptise them; and Iohn. 20.23, they are said to remit sins, & to be­get againe, or regenerat. 1 Cor. 4.15. I haue begotten you againe in Christ by the Gospell. And 1. Cor. 3.6. the Apostle saith that he ministred vnto them the spirit, not the Letter, but yet sacramentally, that is, so farre forth as he hath administred those sacraments, [Page 699] by which, as by instruments, Christ himselfe doth wash and re­generate.

Whose office is it properly to administer Baptisme?

Theirs to whom the Ministerie of the word is commttted: for to whom Christ said, Preach the Gospell, to them also hee said Baptise: And Ephes. 5.26. the Apostle conioyneth the washing of water with the word of the Gospell. So Iohn Baptist, and the Disciples of Christ Baptised, who also preached the Gospell,

Whether may many Ministers baptise any one together?

They may not, for none is said perfectly to baptise, but hee who vseth these words, saying, I baptise thee, and therefore that he may speake truly, the same men must also administer water.

VVherin differ the Baptisme of Iohn Baptist, and of Christ or his Apostles, or those Ministers that followed them?

Not in the Author, in substance, in doctrine, in signe, or cere­monie, neither yet in effect, or signification. For the same sacra­ment is instituted of God, and the same forgiuenesse, of sinnes, and grace of the holy Ghost is signified, offered, and sealed, whether it bee Iohn that administer, or the Apostles, or the sucee­ding Ministers Luk. & 1.3 2.3.

The onely difference is, touching the verie circumstance, and maner of the manifesting of Christ: for the same baptisme ia called Iohns, because he baptised first, and Christs, because baptisme hath respect vnto him. Again, Iohn baptised into him which came im­mediatly after him, that is, into Christ, who should shortly suffer, & rise again Act. 19. [...]. But the Apostles, & after thē all Minsters now bap­tise into Christ that hath suffered, and is risen againe.

Ʋ Ʋhy doth Iohn say then. Mat. 3.11. I baptise you with water, and attributeth onely vnto Christ, that he baptiseth with the holy Ghost, and and fire?

Not that he denieth that forgiuenes of sins is giuen by his mi­nisterie, and the holy Ghost also, for in the baptisme of Iohn, the holy Ghost came down vpon Christ in the likenes of a Doue, but that he might put a differēce betwteen his own person & the office of all Ministers, & the person, office, spirituall efficacy, vertue, and strength of Christ himself, for Iohn the Apostles, and the rest of the [Page 700] Ministers themselues did not worke the forgiuenes of sinnes, the holy Ghost, righteousnes, and life euerlasting, but Christ onely forgiueth the sinnes of the beleeuers, and giueth the holy Ghost by the order appointed by himselfe.

2 He spake of Baptisme, and the gift of the holy Ghost, which began on the day of Pentecost, in the likenes of fire Ac. 2.1. &c.

3 Iohn Baptist meaneth none other thing, but euen the same which Paul speketh of his Ministery: I haue planted, Apollo hath wa­tered, but God giueth the increase, neyther is he that planteth any thing, nor he that watereth, but God that giueth the increase. 1. Cor. 3.6.7.

Ʋ Ʋhether was it necessary to them who were baptised with Iohns bap­tisme, that they should afterward receiue the baptisme of Christ which was administred by his Disciples?

Augustine thought so, because hee held that the baptisme of Iohn was not the same that Christs baptisme was: but Am­brose is against him, and that iustly. For Act. 18.25. Apollos only knew the baptisme of Iohn, & he is taken to the Apostles, and more diligently instructed in the way of the Lord, but we read not that he was baptised againe with water. Neither do we read, that those first Apostles baptised by Iohn, were afterward baptised againe: And we ought to determine nothing without the word of God. Moreouer if that opinion were true, we should not haue our bap­tisme common with Christ, wheras notwithstanding himself hal­lowed aswel the circumcision of the fathers, by the circumcision of his owne flesh, as our baptisme by being himselfe baptised.

If the Baptisme of Iohn, of the Apostles, and of the ensuing ministers be all one, why doth Paul. Act. 19.3.4.5. baptise the 12. Disciples which before had beene baptised by Iohn, who being demanded whether they had receiued the holy Ghost after they had beleeued, answered, that they neuer heard, If there were a holy Ghost; and being again asked, Into what they were baptised, then they said, In the baptisme of Iohn.

1 There are some that say, that those 12. were entred, & initia­ted into the baptisme that is, the doctrine and Ministerie of Iohn; But were not partakers of his baptisme, that is, of the washing of water, and so baptised; but afterward, once onely to haue beene baptised in the name of Iesus.

2 Others thinke that they were baptised with the baptisme of Iohn, and not afterward dipped in water by Paule, but baptised in [Page 701] the name of Iesus, that is, adorned with the wonderfull gifts of the spirit, when Paule had laid his hands vpon them.

3 Ambrose is of opinion, that by a counterfait baptisme, vnder the name of the baptisme of Iohn, they were rather defiled, than washed, or at lest wise not rightly & duly baptised: In 3. ad. Gal. seeing by their own confessiō, they knew not the holy ghost to be a distinct person frō the father, & the son, without which there can be no right faith in christ. But being first wel instructed by Paul, they wer afterward baptised in the name of christ, with the true form of baptisme, but this is not, to be baptised againe, or make a repetition of baptisme 4 Augustine, holdeth that those 12. were baptised, 1. with the bap­tisme of Iohn, & yet afterward also baptised by Paul; for he doth hold the baptisme of Iohn one, & of Christ another, yet he defen­deth that his opinion, from Rebaptisation, for that, the iterating of one and the same baptisme, is Anabaptisme 5 Others iudge, that those baptismes were to be vsed, for the diuers maner of the significatiō, that is, for the seueral articles, namely of Christ to come, and of Christ already come, & yet it was not rebaptising, but (the error being amended) a confirmation of the former. 6 But we must looke into the Text, for first, it saith not that Paule baptised them who had been baptised by Iohn, as the Anabaptists do vrge, but the words of Paul there are rightly to be distingui­shed, from the words of the Euangelist setting downe that hi­story, for these are the words of Paul. vers. 4.5. Iohn indeed baptised with the baptisme of repentance, saying vnto the people that they should beleeue in him, which should come after him, that is, in Christ Iesus, and whē they heard (to wit Iohn) they were baptised in the name of the Lord Iesus. Thus farre Paul, where he saith: those which heard, that is, those which heard (the ministery of Iohn) were baptised in the name of our Lord Iesus (namely by Iohn) and afterward vers. 6. the Euan­gelist in his owne words addeth this, When Paul had laid hands v­pon them, the holy Ghost came vpon them. Againe, wheras those 12. deny that they euer heard, if there were an holy ghost, it is to be vn­derstood, not of the existence and hypostasis of the holy ghost (for then they had not bin disciples (that is) Christians, for Iohn had plainly preached of the holy Ghost saying that Christ should baptise with the holy Ghost) but by a Metonymie, of the visible maner of powring forth the giftes of the holy ghost, which in the begining of the growth of the Church florished very much. [Page 702] As Iohn. 7.39. it is said, The holy ghost was not yet, because Christ was not as yet glorified. And therfore those 12. may be said to haue been baptised in the name of Iesus, that is, to haue receiued not the ce­remonie of baptisme, but those visible graces of the holy Ghost by the laying on of Pauls hands, which are also by a translation signifyed by the name of baptisme. Act. 1.5. & 11.16. and Act. 8 12.14.15, 16.17. The Samaritans, when they had beleeued Philip teaching of Christ, are set downe in scripture, to be baptised of him. Afterwards when Peter and Iohn came into Samaria, they prayed for them, that they might receiue the holy Ghost, for as yet (saith the Euangelist) it had not fallen vpon any of them, but they had been only baptised in the name of Iesus, receiuing for­giuenes of their sinnes. But when the Apostles laid their hands vpon them, they receiued the holy Ghost, namely, in a visible manner, not the gift of regeneration which is offred to all in bap­tisme, but those excellent & peculiar gifts, as, the gift of tongues, the gift of working miracles, and the like.

Is there any allowance of womans baptising in the Church?

In Panar.No doubtlesse: For you shal not find in all the story of baptisme one title therof: but that vse was brought in by the heretick Mar­cion, as Epiphanius witnesseth. Againe, wheras it is the same mens dutie to preach the Gospell who are to baptise Mat. 28.19. Diuers diui [...] ­nes are of an other iudgment Tryal things & kepe that which is good 1 Thess. 5.21 1 Cor. 14.34 And seeing the office of preaching is not permitted to women, as neither the ad­ministration of the Lords Supper: Why should they take vpon them to baptise? Also the ancient Church appointed that bap­tisme should onely be celebrated in the Church, or congregation of the faithfull, in which place the Apostle plainly chargeth wo­men to be altogither silent, much lesse then would he that they should administer the Sacraments. Therfore do they twise offend when they administer baptisme in that feined case of necessitie: in that they baptise without any commandement, nay against the commandement of God, and besides they tye to the exter­nall action eternall saluation, which is to be sought in the death of Christ, & that couenant of his grace onely. As for that example of Zephora, who circumcised her sonne, it is eyther to be held as a rash & vnlawful act of a foolish and angry woman, or as a singular action not to be followed. For the Angell was well pleased that the child was circumcised, & not because she did circumcise him.

The same may be iudged, if any priuate or lay man (as they call it) should take to himselfe the administration of Baptisme Heb. 5.4. No man taketh that honour vpon him, but hee that is called of God, as Aaron was. Neither doe wee admit that case of ne­cessitie (if it compell vs to violate the orders prescribed of God) For wee hold this Theoreme. Not the priuation, but the contempt of Baptisme doth condemne. Besides the baptisme of weomen was not long since absolutely condemned in the fourth Councill of Carthage, Can. 100. Neither is Augustine to bee allowed in his writing, that; If a Lay man vpon vrgent necessitie, do baptise, it is ei­ther no sinne at all, or a veniall sin.

No doubt but care should bee had, that the Infant may bee baptized by the lawfull and fit Minister; but if that may not bee obtained, it is to be commended to God, that he may Baptise it with the baptisme of his spirit. For wee must beleeue that the childrē of faithful Parents be alreadie baptized with the baptisme of the Flaminis, spirit, being within the Couenant.

Ʋ Ʋhether, forasmuch as Peter, Act, 10.34.48. preached the Gospell, to Cornelius, but baptized him not; and Paule also did the same as we read. 1. Cor. 1.16. Doth it follow therefore that they whose helpe the Apostles vsed in bap­zing the faithfull, were Lay men?

No indeede, but they were either Euangelists or Elders, or Deacons, whom for the most part, the Apostles tooke with them, who sometimes also administred the word, of whom at that time there was a great companie. Moreouer, they did it not of them­selues, but by the commaundement of the Apostles: therefore it was not they but the Apostles that baptized by their hands: For he that doth any thing by the ministery of others, may be said in a sort to doe it himselfe.

And whereas Paule in the place before alledged, saith that he was sent not to baptise, but to preach the Gospell, it is to bee ta­ken [...], or Comparatiuely. For it signifieth that hee had not re­ceiued of God peculiarly or principally the office of baptizing, but of preaching the Gospell, which manner of speaking, we find Ier. 7.22. I spake not, &c. Neither doth he extenuate the dignitie [Page 704] and fruite of baptisme, that, whereas few had in Charge the office of teaching, many might baptize, and many might bee taught at once together, but baptisme could not bee administred, but in order by one and one, therefore Paul (who excelled in the gift of preaching) was instant, & intēded vpon the most necessary work, leauing that to others, which they could more easily performe.

Whether may that baptisme be allowed, which is admini­stred by Hereticks or Papists?

If it bee meant of such hereticks as denie the principles of hea­uenly Doctrine, and vtterly corrupt the essentiall forme of bap­tisme (as the Arrians, Somosatenians, Manichaeans, and Macedo­nians) which are not sincere in the Doctrine of the Trinitie, bap­tizing so in the name of the Father, of the Sonne, and of the Holie Ghost, that they denie neuerthelesse, that the sonne and holie Ghost are coeternall, coessentiall, & of equal honour with the Fa­ther, or that the sonne of God did truely assume the humane na­ture; then such baptisme is not to hee ratified, but to be accursed. For the essentiall forme being once taken away, the matter it selfe is also taken away. And therfore it is to bee thought that such are not so much to be rebaptised, but as that indeede they should ra­ther be first consecrated with true baptisme, who being conuerted to the knowledge of the trueth, desire to bee ingraffed into the Orthodoxall Church. And this agreeth with the decree of the Ni­cen Councill.

But we must iudge otherwise of the baptisme of some other he­reticks; as the Nouatians and Donatists, who deliuered the true doctrine of the Trinitie: or of Papists (who are out of the way of truth in some part of doctrin, & who possesse the place of pastors, & vse the publick ministerie, either by cōmon error, by long suf­ferance, or by force, though they be not to bee accounted as tru­ly called.) Wherein although there be many things needlesse, and superstitious, yet stil Christ is retained & held, at least in title, to be the matter it selfe, the chiefe head, and essentiall forme of the in­stitution, and the natiue meaning (without idolatry) of the words of Baptisme, I baptize thee in the name of the Father, & of the Sonne and of the Holy Ghost, is retained. Moreouer it pleased God, in mer­cie to conserue a remnant of his Church in the middest of Po­pery it selfe, euen as the Israelites continued the vse of Circumci­sion, [Page 705] though they embraced a false and impious seruice of God, and the vowes are made in the name of Christ, and not of Anti-christ, or of any Idoll. Therefore that baptisme is not void, but of value & force: for it is the Ministerie of those person, but of the Church as yet couerd or hidden in popery.

They, I graunt, did sprinkle the head or body, but Christ bapti­zed inwardly. And therefore such Baptisme is neither to be anni­hilated, neither doth it require Anabaptisticall rebaptizing. But, forasmuch as they teach wickedly in other matters, they giue iust cause why the faithfull should necessarily depart from them, as it is written. 1. Iohn. 5.21, Fly Idols.

Ʋ Ʋhether may they that are truely instructed in Christian Religion with good conscience bring their children to bee baptized of Popish Priests?

No. 1. It is one thing, the validitie of a thing receiued, & another thing to seeke that is falsly, and many waies superstitiously admi­nistred.

2. Because we should giue no occasion by our example to ap­proue and confirme the corruptions both of the Doctrine and of the Sacraments, as also of the superstitious worship of the false and vnlawfull calling of the Ministers of Antichrist: for that wee must abstaine from all appearance of euill, and from communicating with the sins of other men 1 Thes. 5 12. &c. 1 Tim. 1.22.

3. Because whatsoeuer we take in hand, euen in things indiffe­rent, that is in things mean, indifferent, & least matters, as meate, and drink, with a doubting conscience, not being assured of the lawfulnesse therof by the word of God, it is sin. Ro. 14.5.23. Wee must not do euill that good may ensue therof, Rom. 3.8. And it becō ­meth vs to to professe Christ, & not alwaies to flatter our owne weaknesse too much.

4. Because we are bidden, to fly from the Temple of Idols, and to take heed of Idols Isa. 52.11 2 Cor. 6, 14 15.16, to hold accursed whosoeuer teach any o­ther Gospel. Gal. 1.8. to heare the voice of Christ, not to heare a strangers voice, but to fly from it Ioh. 10.3.4.5.27. 1 Ioh. 5.23 and finally to beware of the leauen, that is the pestilent Doctrin of the Pharises & Sadduces. Mat. 16.6.11.12. The Galathians, ioyning the obserua­tion of ceremones to their profession of the Gospel, are said by the Apostle to haue forsaken the gospel, to haue reiected Christ and [Page 706] to haue receiued his grace in vaine, although they acknowledge him for their Sauiour.

5. Because that the administration of pure baptisme should be of such excellēt estimation amongst godly men, that they should spare no labour nor cost to obtain the same for their dear children and ofsping.

6. Because that if by reason of this godly purpose baptisme be­ing deferred (which indeede ought to bee done) the children in the meane time dye: yet notwithstanding they are partakers of Gods couenant, and are heires of eternall saluation: For, not the priuation, but the contempt of the Sacrament doth condemne.

What is the matter of Baptisme?

It is twofold, externall and internall; or sensible, and intelli­gible: externall or sensible, is first of all, as well a signe, which is of water, true, pure, cleane, and naturall, and without difference, simple, vsuall, and common, not first consecrated with peculiar exorcismes, not mixt, mingled, nor made or distilled, nor any sim­ple or vulgar liquor, not oyle, nor bloud, nor fire, nor grauell, or any other element. For by the word of Institution in the verie ac­tion comming to the Element of Water, Baptisme is consecrated, and sanctified, to be the lauer of regeneration of the holy Ghost Mat. 3.11 Eph. 5.26 Heb 10, 13, As also the ceremonie or action it selfe, namely the externall wa­shing performed by the minister of the Church with water, which consisteth of dipping, abiding vnder the water, and as it were swimming of the bodie out of the water, or sprinckling at least, and especially of the head, and each of them either Trinall, to sig­nifie that Baptisme is made in the name of the three singular per­sons of the Trinitie, or in one, to note the vnitie of the essence in three persons. [...]. For it is all one, whether hee that is to be baptized, be dipped all ouer in the water, (as the ancient manner of old was in riuers, and fountaines; whereof came the lauer or fountaine, that is a great vessel ful of water vsed in the Churches of the Chri­stians) and the Apostle alludeth, Ioh. 3.13 Act. 1.31.19 to the rite of Baptizing, in the ancient Church, which was not a bare aspersion, but, as I may say, an immersion of the naked bodie, which after was cloathed with new garments, to put such in minde of newenesse of life, in these phrases. Gal. 3.27. All yee that haue beene baptized into Christ haue put on Christ. And Col. 5, 6.9. Ye haue put off the old man with his [Page 706] workes; or whether he be dipped or sprinkled with water, as ap­peareth. Act. 2.41. as now the manner is: for, to baptize, signifieth not only to drench, but properly to dippe and moysten.

So that the manner of wetting, Christ hath leaft free to the Church, notwithstanding the sprinkling of water is most agree­able and correspondent to the true signification. For Peter saith we are elected vnto sāctification by [...], that is the sprinkling of the bloud of Christ. 1. Pet. 1.2. which is signified by externall baptisme Heb. 9.29. and was figured and shadowed forth by the sprinkling of bloud in the Lawe: neither doth the vertue and force of baptisme depend vpon the quantitie of water vsed therein.

2. The cleere, and intelligible rehearsall of the words of Insti­tution, and the promise: but especially inuocation on the name of the Father, Son, and Holy Ghost. Therefore these three, name­ly, water, sprinkling, & the word, are the externall essential parts of baptisme, although sprinkling and inuocation in the lawfull vse may be called also the formal cause, but the external, or outwards of Baptime.

Whether besides the Symbol of water, is it lawfull to vse in Baptisme any other visible signe and Element, as Salt, which is put into the mouth of the baptized; Spittle, wherewith the eares and nose are touched, together with the pronouncing of the word, Ephata, that is bee opened: Milk and honie, whereby is signified a right or title to eternall life, a figure whereof was the land of Canaan, flowing with milke and hony; Chrisme, or holy oyle, wherewith the brest, shoul­ders, and forehead are annointed, to shewe that hee is annointed or Christened and armed with the oyle of the spirit like a Champion; an hallowed burning wax candle, Wherby is meant that he is tran­slated out of the Kingdome of darknesse into the Kingdome of light; Exsufflation, or breathing on the face of the body to be baptized; a white garment? &c.

No, for in Baptisme, being instituted by God, of no lesse force than in the rest of Gods commaundements, should bee that, Deut. 12.32. Whatsoeuer I commaund you, keepe the same to do it, you shall not adde thereto nor diminish therefrom. For whereas those [Page 707] things being of themselues not ill, and some of them brought in by the antients, as milke, honie, breathing, and white garments, as may appeare in Tertullian without warrant of the word of God, insti­tuted by men, D. Corona Militis being now full of superstition, & are held as things necessarie, they do rather defile than adorne baptisme, and there­fore are to be taken away, by the example of Ezeckias, who brake in sunder the brasen Serpent, (notwithstanding, it had beene fore-appointed by God) because that the Israelites began now to abuse the same against the honour of God 2. Kings. 18 4.

And whereas it is pretended, that many profitable things are signified and taught by those rites, and traditions of men; It may bee answered, that wee should not make our selues wiser then Ie­sus Christ, that types and figures belong to the old Testament, but such things as Christ would haue vs learne in the New Testa­ment, he would that it should bee declared by the light of his word, and not by figures. And such rites as hee would haue to bee vsed with his word, himselfe hath instituted.

2. The beautie and dignitie of the Sacraments is to bee gathe­red from the word of God.

3. The multitude and pompe of humane rites hath ouerthrow­en the ceremonies ordeined by God.

4. In those ceremonies, spirituall efficacie and operation, not bare signification is vsed, without the word of God, as may ap­peare by the consecrations of oyntments, salt, wax, &c.

5. They haue degenerated into superstition and abuse.

6. They are falsly supposed and held to perteine to the integri­tie and trueth of Baptisme.

Ʋ Ʋhat is the word in Baptisme?

The word of the Gospell, the summe whereof Christs institu­tion conteineth, beeing conioyned with the promise of eternall life, being in these words, Baptize yee in the name of the Father, the sonne, and the holie Ghost, whosoeuer beleeueth, & is baptized, shall be saued. Mat. 28.19.

And the pronunciation of this forme, plainely and clearely in our natiue speach, that all may vnderstand it, I Baptize thee in the name (or into the name) of the father, and of the sonne, and of the Holie Ghost; which words in the Schooles are called the forme of baptisme; But wee had rather call them the forme of words: [Page 708] therefore Dydimus saith, that Baptisme is vnperfect if any of th [...] three persons bee omitted.

For whereas in the Act. cap. 2.38. wee read that the Apostles baptized in the name, or into the name of the Lord & of Christ, it is either spoken by Synecdoche (as Ambrose thinketh) and is of the same sence with the aforesaid forme, because the father is in Christ, & the holy Ghost also, & whosoeuer beleeueth in the Son, beleeueth likewise in the father, & in the holy Ghost Io. 12.44 & 14.9.10.12; or in the name of Christ, that is, through the name & commaundement of Christ, that is, as he had appointed and ordained, as name is of­ten taken for commaundement, or the terme to which, that is the end and scope, and effect of baptisme is signified, but not the forme of Baptizing: so that the meaning is, that he had bapti­zed them into the name and profession, or euen into the death of Christ, and to haue incorporated them into Christ by bap­tisme, and to haue consecrated, and sealed them Christians vnto him, as their Mediator, but with the accustomed forme of baptisme.

What is it to be baptized in the name of the father, the Son, and the holy Ghost?

By this phrase is signified, that by calling on the fathet, the sonne, and the holy Ghost, he who is baptized, his sins being for­giuen, is receiued into the fauour of that God, which is, the Fa­ther sonne and holy Ghost, and is adopted, sealed, in­grafted, installed, receiued and consecrated, into the sheepefold, familie, inheritance, power, worship, league, fauour, religion, faith, and communion of the father, the sonne, and the holy Ghost, that is, the true God in nature and essence one, but in pro­pertie of persons three, which is the Author of saluation, that wee might liue after his pleasure. Therefore he saith not: In the names, but, in the name, least from hence occasion might be giuen of making three Gods. In which sence this phrase is to bee taken, as it is plaine by the words of Paul 1. Cor. 1.13. where he deny­eth that he baptised any in his owne name.

So then by Baptisme wee are consecrated to GOD the Father, because in him, our Adoption and regenerati­on, which followeth after it, is established by the Holy Ghost.

Ʋ Ʋhat is the internall matter of Baptisme?

The thing signified, which is, both the bloude and spirit of Ie­sus Christ, which are correspondent to the water, and also the In­grafting and incorporating into Christ, by the holy Ghost, and con­sequently the imputation of the righteousnesse of Christ, the re­mission, or washing away of sins: the Regeneration or spirituall second birth, the renewing, and sanctification of that man which is baptized. The putting on of Christ, as it were of a garment, wirh which wee are couered Gal. 3.8 Ephe. 5.26 Tit. 3.5.. Likewise the fruite, fellowship, and participation of the death, buriall, & resurrection of Christ Rom. 6.4.5 Col. 2.1.3. Lastly, our Adoption, and entrance into the Church of God, as it were an admittance into the societie of the Saints: which thing signified may be also called the essentiall part, and internall forme of Baptisme.

What is then the forme of Baptisme?

Of outward Baptisme, that holy, externall, symbolical action which the Minister of the word of God vseth: which consisteth first in the reciting & declaring of the institution, & of the diuine promises anexed to baptisme, or in signifying the lawful, & whol­some vse of baptisme. Secondly, in the confession of that faith, into the which baptisme leadeth, or in Catechisticall questions, & answers, or in stipulation, by which, those that were to be bap­tized in times past did testify their Inward baptisme, being then to be cōfirmed with the outward, as Act. 8.31 1 Pet 3.21. But first & especi­ally in the sprinkling of water, in the name of the Father the sonne and the Holy Ghost. And last of all in prayers, blessings & giuing of thanks: in a language knowne vnto the people, that the congregation may be able to say, Amen. 1. Co. 14.16. for all these things are commaunded by Scripture, and example, as, Preach the Gospell, hee that beleeueth, &c. Mat. 24.19. Act. 22.16, and, Bee thou baptized, and wash away thy sinnes, by calling on of the name of Iesus.

Now the Scripture hath not prescribed a set forme in certain words, concerning those admonitions, and prayers, touching the institution and Doctrine of baptisme, which the word of God deliuereth: but hath left that free, as circumstances may require for the better edifying of the Church, so that the foundation be kept.

But the forme of inward baptisme, is that inward action which is proper vnto Iesus Christ himselfe, working by the Holy Ghost.

Ʋ Ʋhat Analogie and agreement is there of the Signe, with the thing signified in Baptisme?

Verie great: for euen as the water doth wash the body, and the filth thereof: so the bloud of Christ by his merit doth wash away our sins, and spirituall spots: for his spirit doth sanctifie vs Rom. 3, 25 Tit. 3, 5 1 Iohn. 1, 7.. And like as euery generation cōsisteth of moyst & watery matter (Wherevpon some Philosophers, as Thales, haue said, that water, was the beginning of all things) so our regeneration is by the holy Ghost in Baptisme, who is often signified by the name of water: for euen as water prepareth the earth to bring forth fruit, and quencheth thirst: So the holy Ghost, that same which sate v­pon the waters Gen. 1.2, maketh vs fit for good workes, and quencheth in vs the thirsting after terrene things, and hereof good workes are called the fruites of the spirit Gal. 5.22, and Christ saith; who so thirsteth, let him come to mee and drinke, for hee that drinketh shall neuer thirst; but this hee spake of the spirit which they that beleeue should receiue Esa, 51.1. Secondly, the sprinkling with water doth plainly note the sprink­ling of the bloud of Christ for the remission of sinnes, Ioh. 7, 37 and impu­tation of righteousnesse: but the staying vnder the water, though but a while, setteth as it were before our eyes, the death, buriall, and mortification of our natural corruption, the old Adam (by the vertue of the death and buriall of Christ) which is the first part of our regeneration Rom 6.3, 4. And the being taken out, the reuiuing of the newe man, and newnesse of life, yea, and proportionally, our re­surrection to come Ibid. vers. 4.5.13.

Ʋ Ʋhat change or coniunction is there of the signe and the thing signified in Baptisme?

Not any naturall: for the outward signe is only the Ministers corporall action, but the thing signified is spirituall, and Gods worke, namely, to be washed with Christes bloud, and regene­rated with his spirit, which is not to bee sprinkled with Christs bloud, corporally, either visibly, or inuisibly; but to bee recei­ued into Gods fauour by reason of his bloud shead, that is, by reason [Page 710] of Christs whole obedience, and being grafted into his body to bee quickned by him, through the working of the holy Ghost, as it is said expresly of Christ, Hee shall baptize you with the Holie Ghost and with fire Mat. 3.11 Iohn. 3.33. Notwithstanding for the fitnesse, reference and trueth of the signe, and thing signified, and also for the pro­mise made to those that vse them rightly, there is a Sacramentall and Relatiue copulation, by reason whereof the name and pro­perties both of the signe and thing signified are changed. Hereof Baptisme is called the Lauer of Regeneration, and the water, the bloud and spirit of Christ. Tit. 3.5. that is, not onely the shadowe, but a most certaine Testimonie, that the baptized truely belee­uing are cleansed with the bloud of Christ, & regenerated by the holy Ghost.

Is the same man alwaies at one instant Baptized with wa­ter and the Holy Ghost?

No.

1. Because the promise of the spirit annexed to baptisme is not absolute, but conditionall, requiring faith and obe­dience.

2. Because that God dealeth not in Baptisme by naturall rea­son, as when a medicine being taken, worketh with thee, whe­ther thou sleepest or wakest, and fire warmeth whether thou thinkest of it or no. But as God is a most free agent, sometimes the Baptisme of water is without the baptisme of the spirit, as the Example of Simon Magus teacheth, who although hee had an Historicall faith, yet hee was not regenerated, and the Act. 8, 12 baptisme of the spirit sometime goeth before, sometime accompanieth, and sometimes followeth the baptisme of water: for both men and women, when they beleeued by Philips preaching, the things belonging vnto the kingdome of God and of Christ, as also the Eunuch, Cornelius and his friends, were baptized by the Holy Ghost, before they were baptized with water, as appea­reth by their faith and conuersion Act. 8.13; but in infants to whom the kingdome of Heauen belongeth (if wee respect Gods ordinance) both Baptisme, and Iustification, and Regeneration do concurre out of the nature of that Couenant, I will bee thy GOD and the God of thy seed. Gen. 17.7. but the effect hereof is truely declared afterward in his time. For the seede of the word, [Page 711] and Sacraments lyeth as it were in the Earth, couered and hid, as long as the Lord seeth good to deferre grace.

Is Christ present after one manner both in baptisme, and in the Supper.

He is alike present in the lawfull vse, but yet the manner of his presence may be after a sort discerned: for in baptisme hee is present as at the new birth: In the Supper for the confirmation and nourishment of him that is newe borne. But vnderstand this presence, in respect of him that taketh it, for nothing hath the rea­son of a Sacrament, out of the vse instituted.

What is the manner of receiuing Baptisme?

The manner of receiuing the outward signes, is naturall, but of the things signified, spirituall; for the things themselues are ef­fectually communicated vnto vs, in respect of God that giueth the holy Ghost, by the meanes of the lawfull administration of Baptisme: But faith is that only gift of God, whereby wee apply the substance of the Sacrament peculiarly vnto our selues. Touch­ing infantes, they haue a singular priuiledge in respect of God.

Who are to be Baptized?

All men lyuing, who are receiued or esteemed to be receiued into the Couenant of God, without difference of sexe or nation Act 10, 47 and, 11.17, and those who are of yeares, which come vnto the Church, and shewe their assent to the doctrine of the Gospell, professe their faith in Christ, and shewe forth the confession of their sinnes, or repentance, Mat. 3.6. and 28.19. Baptizing them, (that is to say, those which haue giuen their names to the Gospel, and haue pro­fessed themselues Disciples.) And Act. 2.41. They which recei­ued his word, were baptised. And Christ said first, He that beleeueth: afterward, And is baptized. Mar, 16, 16. So Simon Magus was ad­mitted, the Eunuch and others Act. 8.13 37. &. 10 46.47.

Or else the Infants of the faithfull, Gen. 17.7 Luk, 18.16 and those which are begot­ten of Baptized parents (but not of Infidels, which are not in the Church, and not the Children of the Baptized) because their seed is contained in the couenant, but not these other. Act. 2.39. To you is the promise made, and to your children. Neither is it [Page 712] materiall, whether the Infant bee borne of vnequall matrimonie, that is, whether one parent or both be faithfull and Christian: for the Apostle calleth such children holie 1 Cor 7.14, that is, pure and sepa­rated for the Lord, according to the forme of the Couenant. Nei­ther doth this hinder, because al that are borne of faithful parents are not elected, for we are not to enquire into the secret iudge­ments of God, but probably we may duely coniecture, that all which are borne of Christians, are elected.

Are persons of yeares, and infants to bee admitted vnto baptisme all after one sort?

No, but they which are of yeares are not to be baptized, before they be instructed in the faith of Christ, as in the word, which entereth the ignorant in Christ, that is in the Rudimentes of Re­ligion, in the principles of Christianisme, which is called Cate­chisme Heb, 6, 1.

Secondly, when they are to be baptized, they ought to con­fesse their faith before the Church of Christ. Mat. 3.6. They were Baptized by Iohn in Iordan confessing their sins, that is, such as did testifie, that they did earnestly embrace the Doctrine of free re­mission of their sinnes. Such a confession was required, in the an­tient Church, of them which were able to be enstructed, differing farre from that Popish shrift consisting in a proditorious enume­ration of each euen secret sinnes. Wherupon the Apostle, 1. Pet. 3.21, calleth baptisme, the answering of a good conscience, hauing re­spect to the Interrogations of Catechists, to which, those which were to be instructed in the principall heades of Faith, and of the vse of Baptisme, Lib 1, de re­sur. carnis did answere, being demaunded. Whereupon is that saying of Tertullian. The soule is not established by washing, but by answering.

But when the Infants of the faithfull are to bee baptized, nei­ther actuall faith, which is by hearing, nor confession of faith ought to be required of them, which God himselfe neither de­maundeth of them, neither are they able to haue it or expresse it by reason of their age. Therfore these words, Doest thou beleeue? I beleeue. Dost thou renounce? I renounce, are vnfitly transformed from the Baptisme of them in yeares to the Baptisme of children, if wee consider the Infants themselues.

Are Infidels of yeares requiring baptisme to be baptized?

If the question be of Turkes, or Pagans, or Iewes, who some­times for ciuill Causes, and for lucre and gaine, require bap­tisme: because baptisme ought to bee the Sacrament of Regene­ration, not a vaile or couer of hypocrisie and filthy lucre, they are not to be therefore baptised: but if they testifie sincerely.

1. That they account not gaine godlinesse.

2. That they renounce Mahumetisme, or false Iudaisme, or Pa­ganisme.

3. That they vnderstand, embrace, and professe from the heart, the doctrine of Christ, and beleeue in Iesus crucified: and in the meane time, their life and saith being well considered, they giue good hope vnto the Church, then at length they may bee baptized.

So Philip did answere the Eunuch requiring baptisme, If thou beeleeuest with all thy heart, thou maist be Baptized: And hee an­swering, said; I beleeue that Iesus Christ is that Sonne of God: which words containe a manifest forme of confession, which in the A­postles times was drawne from them, who were baptized when they were come to yeares of discretion. Act. 8.37.

Are the little children of Infidels manifestly strangers from Christ, straight way to be baptized, if they be neg­lected of them, and taken vp by Christians?

No: vntill they be of yeares, and well instructed in the Doc­trine of Christ, declaring a true confession of their faith, and doe so testifie, that they are endewed from God with grace, and se­lected out of the world, and sanctified by the right of Gods chi­dren: therefore in the ancient Church, all Infidels that were of yeares were first catechized, before baptisme, which being done, baptisme might not be denyed them at any hand.

Are the children of those which are in the Church, but by the vncleannesse of their life, declare themselues indeed not to be of the Church, to be baptized?

They are, because the iniquitie of the parents ought not to de­fraud the children borne in the Church. Ezech. 18.4.20. The Son shall not beare the iniquitie of the Fathers.

[Page 714]2. Neither is the impietie of the next Parents to bee conside­red so much, as the piety of the Church in which they are borne, and which is, as it were their mother: as likewise their ancestors, who liued godlily. Vnto which appartaineth that which Paule saith, Rom. 11.16. If the roote bee holy, that is, the first parents, then the branches also, that is, the posteritie. Therefore Circumcision was not denyed to the children of the wicked Iewes.

Hence it is, that euen they which are borne in adultery, al­though the Parents repent not, Epist. 75 ad Aurilium. Episcopum yet being offered to Baptisme by others then their parents, are not to be reiected of the Church, as Augustine teacheth, where hee concludeth; If any be borne of ex­communicate persons, yet such a one cannot be partaker of the excom­munication, seing he is not of the cryme.

Are the children of Papistes to bee admitted to the Baptisme of the true Church?

They are.

1. Because it is presumed, and that rightly, that the Church, though hidden, doth yet continue vnder the dregs of the papacie (in regard of the elect, who in their time get forth:) for 2. Thess. 2.4. it is said, he which opposeth himselfe, that is, Antichrist, sitteth in the Temple of God, not in the Temple at Ierusalem, which neuer shall be built againe, as Christ witnesseth, but in the Church: accor­ding to that 2. Cor, 6, 16. You are the Temple of God: As also be­cause the earnest of Christianitie, although blemished with many spots, is notwithstanding retained in its substantiall forme: yea, & the verie doctrine of the foundation of Christianity (in that which belongeth to the trinitie, and the person of Christ): yea, a residue of the Couenant continueth there on Gods part, as Paule spea­keth of the Iewes, Rom. 3.3.4. and. 11.25. and it is said to beget children vn­to GOD, but such as she exposeth to Moloch, and defileth with false worshippes. As it is said of the Church of Samaria and Is­raell which retained the signe of circumcision, and professed the Law, but in title onely, and withall obserued Idolatrous wor­shippes of the Gentiles Eze [...]h. 16 10. &. 23.4. Therefore the children of the Papists are not in my opinion, to bee kept from Baptisme, if any of the parentes require it, or if anie bee present which will promise for their right education.

Are infantes alwaies to bee baptized, seeing it is no where commaunded to Bap­tize them?

They are: because it is no where forbidden; and although it bee not commaunded expresly and literally, yet it is comman­ded by proportion, and good consequence.

1. Because (excepting the difference of the visible Cere­monie) the Analogie, or reason of Baptisme and Circumcision is all one, the inward and spirituall thing, and signification all one, that is to say, forgiuenesse of sinnes, and mortification of the flesh. The thing figured, one and the same, to wit, Regenerati­on: both of them a badge of the ingraffing and adoption into the family of GOD, the same Christ promised in circumcision, and declared in baptisme, the same Couenant: also the same will of God continueth ratified, for the sealing of that Couenant: and baptisme succeeded Circumcision, by which, all male children were commaunded to bee circumcised vpon the eight day Gen. 17.12 Col. 2.11.12. Now the condition of Christian Infants, in as much as cōcerneth their age, is not made worse in the Newe Testament: for then it must needes bee, that by Christs comming the grace of God is made more obscure, more straight, and lesse manifest to vs, then before it was to the Iewes: which is contumelious against Christ. Truely, if there was nothing in the commaundement of God for circumcising of Infants reprouable, neither can there bee any absurditie noted in the baptizing of Infants. But because that part of the Couenant which concerneth infants, was now knowne to the Apostles, by reason of Circumcision. Therefore Christ was contented with a generall commaundement for Bap­tisme: and did not iudge it needfull to commaund any thing pe­culiarly for Infants.

2. Because they are in the Couenant, as were the children of Is­raell, to whom was the promise of the Couenant, I will bee thy God, that is, hee that will haue mercie and saue thee, and of thy seede after thee. (In which wordes is contained a promise of the fatherly fauour of GOD, of the forgiuenesse of sinnes, and of eternall life Mat. 21.32 Gen. 7.7 Exod. 20.6) the which beeing now apprehended of the Parents by faith, doth not onely comprehend a spiritu­all and allegoricall issue, but also the children which they [Page 716] shall beget to a thousand generations b. The which surely doth no lesse appertaine to Christians, then in times past to the people of the Iewes. And Act. 2, 38, Peter saide; Let euery one of you be baptized: for, to you and your children is the pro­mise made.

And Christ commandeth little children to be brought vnto him that hee might touch them, not such as were of riper yeares, and able to goe, but tender ones, & children which did yet suck, which many brought vnto him, and did not lead them. And it is said that hee tooke them in his armes and embraced them Luk. 18.15, and commended them vnto his father by his prayer and blessing, and sanctified them by the laying on of his hands, which cannot bee taken otherwise, but that he receiued them into fauour Mark. 18 16. And last of all, most clearely, hee speaketh of Infants, inuiting them to his fellowship and society, Math. 19, 13. Suffer little children to come vnto mee and forbid them not, because to such, that is aswell In­fants in age, as those which are like them, appertaineth the king­dome of heauen: whom Peter calleth 1. Pet. 2.2. spirituall children, such as by the word of God are regenerated to immortall life: like as Math. 18.4. Whosoeuer shall humble himselfe as this child, hee is the greatest in the kingdome of heauen.

And in the 14. verse. It is not the pleasure of your heauenly father, that one of these little ones should perish. For it is manifest that Christ approueth and receiueth little children, otherwise he would not allow those which were like them.

And the Euangelist signifieth that the kingdome of GOD appertained to those children which were slaine by Herod, reciting the place, Ier. 31.15. of the holy Martyres, the children of Ra­chel, or of their posteritie, Mat. 2.16.17.

Now, vnto whom appertaineth the promise of the Commu­nion with Christ, and of eternall life, which is signified in the word of Baptisme, To the same appertaineth also the signe, accor­ding to the diuine determination proper to euery Sacrament. And there can bee no other meanes to bring them vnto Christ, but that they by baptisme bee ingrafted into the Church, which is the bodie of Christ, seeing they are not yet capable of Do­ctrine.

3 Because although hearing is an ordinarie beginning of [Page 717] faith Ro [...] 10.17, yet because it is impossible that any should please God without faith. Hebr. 11.6. Infants must needes haue in the place of faith, the seed, or budding of faith, or the renewing of the spirit, although they are not yet endued with the knowedge of good or euill: for Deut. 1.39 God holdeth them not for vncleane, but adopteth them for his children, and sanctifyeth them from the wombe, as it is said. 1. Cor. 7.14. Your children are holy: that is to say, by an hidden operation, and enlightening of the spirit which maketh in them new motions, and new inclinations to Godward, according to their capacitie, as farre as we can gesse, without the word, which is the onely seed of regeneration to them which are able to be taught. 1. Pet. 1.23. Rom. 8.16. for the Lord gaue a taste in Iohn Baptist, whom he sanctified in his mothers wombe, what he is able to doe in the rest Luk. 1.15:41. And yet must the secret workes, and iudgements of God be left vnto himselfe, because the Church iudgeth not of hidden things 1 Peter. 23.

Neyther are the prayers of the Church for the Infantes of the beleeuers which are baptised, in vaine, ouer whom the name of the Father, the Sonne, and the holy Ghost, is called vpon: but they obtaine that which they aske, Mat. 18.19. If not in each singular person, yet in the species or kinde of each. Whereu­pon it followeth, that they are receiued into fauour, and are en­dued with the holy Ghost, and therefore are to bee bap­tized Act. 10.47.

4. Because though Infants haue not sinned actually, as Adam did Rom. 5.14. yet they haue sinned Originally in Adam, as in­cluded in his loynes, vers. 12. and are dead in him 1 Cor. 15.22: Secondly be­ing conceiued in sinne Psal. 51.7 (contrarie to the Pelagians opinion) they are by nature, the children of wrath, Ioh. 3.6 and doe daily die no lesse then men of riper yeares Eph. 2.3: wherefore that they may please God, and may bee admitted into his kingdome, where no polluted thing entereth. 1. Cor. 15.30. they haue neede of the sparke of some regeneration, the abundance whereof, they may afterward enioy, which is sealed vnto them by Baptisme Apo [...] 21.27. And therfore it is not to be denyed them, for except a man bee borne againe of wa­ter and the spirit, hee cannot enter into the Kingdome of heauen. Iohn. 3.3.5.

5. Because the commandement concerning baptisme is vniuer­sall, [Page 718] and comprehendeth the whole Church, whereof Infants are members, & a great part: for Paule includeth the whole Church where he saith, that it is clensed by the washing of water in the word. Ephes. 5.26. and Math. 28.19. Preach the Gospell to euery creature, and baptise them. It is not therefore particularly to be applied to those of discretion onely, but also to the children of the faithfull.

6 Because though by reason of their yeares they vnderstand not Gods word, nor can beleeue in action, and professe their faith and repentance (whereof Baptisme is a Sacrament, as circumci­sion was in times past) and enter into mutuall obligation betwixt God and them, which belongeth onely to them of discretion, notwithstanding it is vnto thē in steed of Act. 2.41 & 8.12.37 professing of faith: for that they are borne within the Church of the people of God, and are not onely within the couenant, but also are presented by them which beleeue, and doe promise and make answere for them. And therefore Saint Augustine saith, the Sacrament of faith maketh children faithfull, though they haue not yet that faith which consisteth in the will of beleeuers to make them faithfull. Euen as they doe not know that they haue the holy Ghost, though it be in them, or a minde and life, though it cannot be denied that they haue both. And to conclude it sufficeth, that they are bapti­sed and bound vnto a repentance and faith to come: Euen as the infants of the Israelites were circumcised into a faith and repen­tance that was to follow, although they neyther vnderstood the word of God, nor the mysterie of circumcision: and Christ bles­sed little children and prayed for them, though they vndestood not what he did for them.

7 Because that, which the institution of Baptisme commaun­deth that they which are to be baptised should first be taught Mat. 2.19, as Iohn is said to haue preached the baptisme of repentance Marc. 1.4, whi­lest he taught these whom hee was about to baptise (out of which places the Anabaptists impugne childrens baptisme) it is not precisely to be tyed to the order of words, but to be distinct­ly applied to those which may be taught, or their children which are strangers from the couenant who must be first instructed be­fore they be baptised: but it is to be applied otherwise to chil­dren that are within the couenant, who though they cannot heare the Gospell, yet can and ought to be baptised, for that they [Page 719] are both borne in and belong vnto the Church, before they can be taught, and then it is time enough to teach them, when they are capable of learning, howbeit in the Church of God, the word is not there separated from childrens baptisme.

Likewise also this: He that beleeueth & is baptised shall be saued, but he that beleeueth not (although hee be baptised) shall be condemned, belongeth not to the children of the faithfull, but to those whiche may heare the Gospell. As likewise that of the A­postle, 2. Thess. 3, 10. He that laboureth not, let him not eate, which being spoken vnto men of yeares, ought not to bee infer­red vpon all indifferently: Nor followeth it simply, that be­cause all beleeuers are to be baptised, therfore all that are baptised ought to beleeue, or because a vniuersall affimatiue is not simply conuerted: neyther are these termes conuertible to be baptised, and beleeuing: but to bee baptised, and to be acknowledged for the members of the Church.

8 For that Paule. 1. Cor. 10.2. witnesseth that all the Israe­lites which passed through the red sea were baptised, among whom, seeing no doubt there were many children among so ma­ny thousands, no doubt, they likewise receiued the type and fi­gure of our baptisme: It is therefore false which our aduersaries obiect that no place of Scripture testifieth the baptism of Infants.

Likewise, though we read not that the Apostles baptised any Infants by name, yet they baptised whole families, whereof chil­dren are not the smallest portion Act. 16.15 & 18 8. 1 Cor. 1.6, neither need we to vse fi­gures, when the words are plaine. Neyther can there from these speeches, be collected any reason of such a Synecdoche, by which wee must vnderstand portions of yeares onely, and exclude children.

9 Because ancient writers testifie, that the custome of bap­tising children hath continued from the verie Apostles times till now, Origen faith: In 6. ad ad Rom. de Peccatorum meritis et remis l. 3 c. 6. et Contra Donat. l. 4. c. 13, The Church receiued a tradition from the Apostles, to giue baptisme euen to Infantes. And Au­gustine saith of the baptisme of children. That which the Ʋniuersall Church holdeth, and vvas neuer decreed by Coun­cils, but alwaies hath beene helde, it may be verse vvell be­leeued, that it was deliuered no otherwise but by Apostolicke authoritie. Therefore it is false, which the Papistes saie, [Page 720] That Baptisme of children proceeded not so much from any ap­parant commaundement of the scripture, or from example, as from the decree of the Church.

Then, because to whomsoeuer the promise appertaineth, to them also belongeth the signe, as therefore Baptisme is bestowed vpon Infants, is likewise the Sup­per of the Lord to be administred vnto them?

Certaine of the fathers haue thought so, as Cyprian, serm. 5. de lapsis, and Augustin. lib. de Eccle. dogmat. c. 52. being mooued by these words, Iohn. 6.53. Except ye shall eate the flesh of the sonne of man, and drinke his bloud, you shall haue no life in you. But we de­nie the consequent. For this place speaketh not of a sacramen­tall eating, but of a spiritual eating, or of faith, by which the faith­full are quickened which are annexed vnto Christ, who offered his bodie, and shed his bloud for vs. And by this meanes the flesh of Christ is made vnto vs meat indeed, and his bloud drink indeed.

Secondly that. To whomsoeuer the promise appertaineth, to them also belongeth the signe, is true, but according to the diuine deter­mination, appropriated to euerie sacrament: to wit, so that the Sacrament of Ingrafting be bestowed aswell vpon Infants as those of yeares, but vpon male children onely, & that not before the eight day, in the old Testament: but in the new, both to the male and female without any prefixed time. But the Sacrament of nourishment to them of yeares onely, and that for a cer­taine peculiar end, and the diuersitie of the circumstance of the action.

So the Eucharist hath his proper end, that the death of the Lord should bee declared in the publicke congregation in the vsing thereof. It is also commaunded, that euery one which commeth to the Lords Supper should examine himselfe: yea and peculiar actions belong to the externall rite, to wit, to eate and to drinke, which are not fit for little children. So vnder the old Testament circumcision was appointed for infants but the Passouer to them onely which by reason of their age were able to aske of the sig­nification thereof Exod. 12 62. Heereupon came those vulgar verses:

[Page 721]
Ebrius, infamis, erroneus, atque furentes,
Cum pueris, Domini non debent sumere corpus.
To drunkards and thinfamous sort, to men misled and mad:
To children, Christs body to giue, it were an action bad,

Why would Christ be baptised at the age of thirtie yeares. Luke 3.23. seeing he needed neither remission of sinnes nor regeneration?

Christ himselfe answereth it, at what time Iohn refused to bap­tise him. Mat. 3.15. Let it be so now, for so it behooueth vs to fulfill all righteousnesse. Which is to be vnderstood distributiuely, to wit, thou in thy office, and I in mine. But whereas he would at that time be subiect to that Ministerie, he did it for diuers causes: First to shew that he did approoue of the doctrine, baptisme, and ministerie of Iohn, and commend vnto vs the vse of the Sa­craments by his owne example.

Secondly, that he might sanctifie in his owne bodie our bap­tisme, hauing the same common with vs, as a most firme bond of vnion and fellowship which he vouchsafed to enter with vs at a time most fit, namely whē he would giue a beginning to his own preaching, & to the new Testament: And also to testifie that the same things are inuisibly in our baptisme which were visibly in his, whē the heauens were opened, & the spirit of God came downe.

Thirdly to signifye that he was therfore sent to be baptised, namely to be drenched in death, and to wash away our sinnes with his bloud. Luke. 12.50. I must be baptised with another bap­tisme, and how am I grieued till it be perfected?

Fourthly, that the truth might answere the type or figure: for as when the high Priest was consecrated, first his whole bodie was washed with water, then he was set before the people, clo­thed with the priestly garments, and then the trumpets sounded whilest oyle was powred vpon his head Exod. 29 4.5.6 Num. 10.3 (which was also done at the kings Installing) so would Christ bee baptised, that hee might begin a new the ministerie of the Gospell, as being or­dained and confirmed by the publicke testimonie of the whole Deitie: for the voyce of the eternall father sounding from hea­uen, was in steed of a trumpet: the oyle was the Spirit of God descending like a Doue, couering Christ with his wings, and [Page 722] resting on him. Also the fathers report of Christ, Math. 3.1. This is my beloued sonne in whom I am well pleased, fitly agreeth with the inscription which was written vpon the fillet that was set on the high Priest his head: Holinesse to the Lord. Exod. 28.36.38.

When Paule saith. 1. Cor. 15.19. What shall they doe which are baptised for the dead, if the dead are not raised: Doth he either meane that the dead are to be baptised (which custome dured a long time, as appeereth by the Carthaginian Councill) or that they are to be sprinckled with running water hallowed, (as the Papists col­lect from hence) or that baptisme doth profit the dead (as the pa­pists say Masse for the dead, and sprinckle holy water vpon their graues) or to baptise any man liuing for one man that died vnbap­tised (as the Marcionites did, whose peruerse course Tertullian noteth, as also they say, the Iewes had a custome, that if any man died before he enioyed the legall washing, whereof mention is made Num. 19.12. That then his next kinred should be besprinkled by the priests in their steed) or that baptisme was purposely deferred till the houre of death: or that being readie to die, and now lying on their death-beds (for which custome thy were called Clinickes) they were then baptised, or lastly, must they watch, lye vpon the earth, fast, pray, voluntarily whip themselues for the soules of the dead that are in Purgatorie, and to satisfie for their sinnes, as the Papists say?

None of all these, for all these expositions come by ignorance of a fallation called Figura dictionis, the figure or phrase of speech. For neither doth the proposition [...], signify in stead, nor may we thinke that those superstitions or afflictions for the dead, Clinici nor that custome of the Clinicks was in vse in the time of the A­postles (but yet Epiphanius saith, they were in vse a while after) that any man after they had been endewed with the knowledge & faith of Christ, should yet neuerthelesse eyther for feare, or for some other cause deferre their baptisme, vntill they were readie to die, and then require it, giuing then first their names, both vn­to Christ and his Church, least they should depart out of this life without that publike testimonie of their saluation, which the [Page 723] Lord had appointed all beleeuers to be furnished with. Heere­unto also was annexed this superstition, that some purposely de­ferred their baptisme till the houre of death least after the re­ceiuing of it, they should fall againe into sinne, but it is not likely that this was in Pauls time, for if it had, he would sure haue manifested the superstition which cleaued vnto the same.

But he heere alludeth vnto a most ancient custome of certaine Churches, who were wont to be baptised eyther vpon the dead carcasses of the dead in their graues, or vpon the Tombes or bones of the dead, to the end they might professe, that they did both die vnto sinne with Christ, were readie to die for Christ, and also beleeued the resurrection of the dead, which exposition is indeed most simple, and doth not straine the Apostles words: for the Greeke word [...], signifieth properly a mans carkase, and [...] with a Genitiue case, vpon, to note a place is verie vsuall with the Greekes.

Or it declareth the end as Theophilact will haue it, namely, that they which are baptised as dead men, may be baptised for dead men, that sinne may be quenched or die in them, or else in a sure hope of resurrection, and that they may haue a remedie against death: Seeing that baptisme is the signe of the remission of sins, of regeneration, and of the resurrection, or lastly it noteth the custome of the Iewes in washing those which had touch­ed Num, 19.12 Ecius. 34.10 a dead body, or the dead bodies themselues, which latter cu­stome we read that the Christians retained at the first: as also the custome of the Gentiles in washing and annoynting their dead in their burials. Act. 9.37

The first did it in hope of the resurrection to come: but these in a false Imitation, ambition, superstition, and vaine diligence towards the dead: But note the Lord remembe­reth that custome, not that he may approoue it, though hee re­fute it not, but that hee might confute them by their owne proper rite or acte, wherewith they testifyed the hope of their resurrection. Therefore hee faith not, Why are wee (to wit, true Christians) Baptised ouer the dead, but discerning the superstitious from the faithful, but what shall they doe?

Are also things without sense, as Bells and such like to be baptised?

In no wise, for we doe not read that Baptisme was ordained saue onely for men: for whose sake also Christ was made man, and died: Secondly, because the Sacrament of Regeneration pertaineth onely to them that are capable of Regeneration: but the sacrament belōgeth not to those things vnto which the righ­teousnes of faith agreeth not. But baptisme in the presēce of God-fathers, and the giuing of a mans name vnto a Bell, and that in the name of the Father, the Sonne, and the holy Ghost, so taking Gods name in vaine, suteth as well with a Bell, as with an Oxe, or an Asse.

Who are partakers of the thing signified in Baptisme?

Onely the Elect, and beleeuers, who are the sonnes of God by adoption, and brethren and fellow heires of Iesus Christ, be­cause this condition is added vnto all Christs gifts, to be partakers of them, If we beleeue. And of those onely it is said, But yeare wa­shed, sanctifyed, and iustifyed in the name of the Lord Iesus, and by the spirit of our God. 1. Cor. 6.11.

Shall we count it Superstition or Religion in Constantine the great, for that he rather wished to be baptised in the riuer Iordan, where our Sauiour was baptised, then any where else? and refused to be baptised till hee was 65. yeares old, and then being readie to die, he would needs be baptised on the sodaine by Eusebius an Arri­an Bishop of Nicomedia? Tripart. hist Lib. 3. c. 12 Eusebius leo vita Constāt. l. 4

Superstition: because the diuine institution, and the thing sig­nified, and not the place doe commend baptisme: but yet it is more fit that baptisme be administred in those places where the assemblies meete, then in priuate houses: both because the pub­licke prayers annexed vnto the administration of baptisme are not without fruit: as also because it much concerneth that all the Church know who are the Saints, fellow Citizens, and of the houshold of God.

What time, or day, holy-day, or working day is fitting for baptisme?

In former times for that many beginners in religion came to the [Page 725] Church from the heathen, and desired to be partakers of bap­tisme, there were certain daies apointed for them, namely, Easter & Ʋ Ʋhitsonday, which were therefore called the daies of baptisme, and diuers other daies, which customes by degree grew to this habit, that because in their baptisme they had new garmēts, & that such did alwaies appeare in new garments, hence came the white shirt which Infants weare in baptisme, not onely vnprofitably but superstitiously also: But although there were a certaine day ap­pointed for circumcision: yet seeing we are not tyed to any cer­taine dayes, neither infants nor they which are of more yeares, they may be baptised at any time when the assemblies come to­gether to the hearing of Gods word and publike prayers, so it be done after Christ his institution, holily, comelily, and orderly 1 Cor. 14 40, least one day should seeme better than an other for the exercises of baptisme, Galat 4.10. Ye obserue daies and monethes, and times and yeares, I feare least I haue taken paynes amongst you in vaine.

Is it lawfull to rebaptise?

If any man haue beene baptised onely in the name of GOD in generall, not vnfolding the persons, or omitting any one: or by those heretickes who deliuer not the true doctrine touching the Trinitie as the Marcionites, Arrians, and such like, if such a one should be againe rightly baptised, (seeing the forme of Christs baptisme was not obserued before) heare should be no Ilteration of baptisme, but he should be baptised with Christs true baptisme, who had not beene baptised according to Christs in­stitution, as is decreed in the Nicene Councill, chap. 19. But if baptisme haue beene rightly administred, according to Christes institution, it may not bee iterated, first because there is no commaundement for the reiterating of it, as there is of the Lords Supper As oft as yee shall receiue. 1. Corinth. 11.26. Neyther do wee read that it hath beene iterated: Like as circumci­sion in times past was not to bee iterated, in whose place Baptisme succeeded. And wee must iudge and censu [...] of Sacramentes according to the word of GOD. But on the contrarie part, it is said. Ephes. 4.5. One Lord, One faith, One Baptisme.

2 Because the lawfull Inuocation of God being once per­formed [Page 726] in spirit and truth, ought neuer after to be accounted frustrate.

3 Because Baptisme is the Sacrament of regeneration: it is sufficient to be once regenerated, and ingraffed into the Church or Kingdome of God: for euen as he which is once carnally borne, cannot be borne againe: so in like manner hee which is once spiritually borne of God, cannot be borne againe. Aug. As carnall generation is one: In Ioh. Tract 11.12 Euen so spiritual regeneration is but one: So on the contrarie part: The Sacrament of the Supper is there­fore oftē to be repeated, in which we are nourished with the flesh and bloud of Christ, because sustenance is often to be vsed: yea and those whom God hath once chosen and adopted for his chil­dren, he neuer forsaketh: for his giftes are without repentance. Rom. 11.29. And whosoeuer is once truly giuē vnto Christ, althogh he sometimes slip out of the way, shall neuer be cast forth. Iohn, 6 37. And the vnfaithfulnesse of men cannot euacuate the faith of God. Rom. 3.3. But as concerning Apostates which vniuersally fall from faith. It is impossible that they which once had beene enligh­tened, or baptised (that is to say, which after Cathechisme, haue professed Christianitie; & annexed vnto the Church by Baptisme) If they fall (that is, into a vniuersal Apostacy from Christ) That they should be renued to repentance, & therefore the grace of reno­tion cannot be sealed againe in them by the Sacrament of bap­tisme. Hebr. 6.4.6. as Damascen and other fathers gather from hence.

4 Because the signification, force, vse, and fruite of Bap­tisme is not for any certaine moment, or for the time past one­ly: but belongeth also vnto the time to come, and continew­eth for the whole life of the man baptised Rom. 6.7 et. seq,: For that which Paule saith, Rom. 3.25. that Christ is made vnto vs a Propitiator, for the forgiuenesse of sinnes that were before, is not spoken ex­ciusiuely, but it signifyeth that he is giuen of the father to mi­ser [...]ble sinners, which, wounded with the sting of Conscience sig [...] for the Phisitian: not to them which seeke libertie, through [...]mp [...]nitie.

And euen as Dauid had no need of a new circumcision after his fall, but onely of a remembrance thereof to worke repentance: [Page 727] so there is no neede to repeat baptisme to them which haue fal­len after baptisme, but a remembrance thereof vnto an earnest re­pentance: because the baptisme of repentance once receiued for the forgiuenesse of sinnes, doth continue a perpetuall testimonie and pledge of the couenant made with God, and of that perpetu­all washing which we haue in the bloud of Christ, Mar. 1.4 Luk. 3.3.

And therefore it is often to be called to minde, that by it the confidence of the forgiuenesse of our sinnes, may be confirmed more and more in our mindes: for the truthe of the promise once made, continueth for euer, whosoeuer shall beleeue and is bapti­sed, shall be saued: Christ will be readie to receiue vs with stretch­ed out armes when we returne, and so he vseth the future tence.

Did Ierom say well, that after the shipwracke of mans nature, two beards of saluation were giuen vn­to men, baptisme, and the first being lost, Repentance?

As Lawyers say, The sayings of Authors must be vnderstood with a corne of salt. So verie well this ambiguous saying may be vsed against the Nouatians, that after Baptisme, Repentance is left for them which sorrow for their sinnes. So Iohn called backe the young man which which was made a Captaine of theeues Euseb. hist. Eccle. l 3. c. 32: So he stirreth the Churches of Asia to repentance, Apoc. 2.5.16. Et. 3.3.19 And Paule doth call backe the Galathians fallen after Bap­tisme to the grace of the promise of Baptisme Gal 3.27., euen as he doth the Corinthians 1, Cor. 12 13..

But it is an absurd sentence, if it should bee vndestood that the first Table, that is to say, Baptisme, or the grace and forgiuenesse of sinnes receiued in Baptisme, may bee vtterly lost as the Papists would haue it, but by sufficient contrition, Auricular confession and proper satisfaction it may bee obtay­ned againe: for on the contrarie part the couenant of God is perpetuall and immutable. Esa. 54, 8.10. and Osee. 2.19. I will mar­rie thee vnto mee for euer. Whereof baptisme once receiued is a testimonie.

Is the vse of externall baptisme free or indifferent, so that it may be vsed, or else may be omitted securely and without ha­zard of saluation, or is it necessarie?

It is necessarie to the Church of Christ, and the Infantes of Christians ought to be baptised; but after a sort, because of the commaundement of God, whilest the libertie thereof is gran­ted to him, which is not yet baptised: and if it may not be giuen, yet at least it ought to be required, and procured by all meanes possible: D [...] nupt et Concu l, 2. c. 17 &. 18 yet is it not so simply, precisely, & absolutely necessarie, that those which depart out of this life without it, especially the Infants of Christians, cannot be saued, as Augustine beleeued, and those also which make baptisme the first steppe of saluation: and therefore exclude from saluation all those which want baptisme, yea although there bee no contempt of Bap­tisme.

But we verie openly confesse, that this is not our opinion. Be­cause so there is great iniurie done vnto the grace of God, and to the power of his couenant, in which hee promiseth, that he will be the GOD of the faithfull, and of their issue, and that he will shew his mercie euen vnto a thousand generations. Exod. 20.6.

Secondly, because it would be absurd, that these Infants which in times past died in great numbers before the eight day of circumcision, before which they might not bee circumcised ac­cording to the law of God: or those which were not circumci­sed by the space of fortie yeares in the wildernesse: Or the Chri­stian Infants which died in times past before the feastes of Ea­ster and Pentecost without the baptisme of water, by no fault of theirs (for at those Feastes Baptisme was administred in times past) both these and the other being vnder the couenant, it would I say bee absurd, to thinke them depriued of salua­tion which cannot but be a great crosse to the conscience of the parents, 3 Part. 9.68.4.2 if death should preuent their children bap­tisme. Againe, why should the children beare the punish­ment of anothers fault? but this is the doctrine of Thomas A­quinas, That children are neuerthelesse baptised vvith the bap­tisme of the spirit, though they vvant the outvvard signe.

Thirdly, Sacraments are not the cause, but the Testimonies and seales of our saluation, and doe not of themselues conferre grace. Nor doth the priuation of the holy signe defraude the childe, but the parents contempt or negligence of the same Exod. 412 Iosu. 5.3.

Fourthly, The conuerted thiefe wanted the visible Baptisme, but not the thing signified, which may likewise be said of Infants vnbaptised. For that in the 17. of Genesis, Let him that is not Circumcised be cut of from the people of God: Was spoken of them of yeares, and the meaning was, hee that would not be circum­cised, the same is also to bee meant of the vnbaptised. Like­wise that in the third of Iohn. Except a man bee borne againe of water and the Spirit, hee cannot enter into the kingdome of hea­uen, Is not meant of Infants, which could not receiue it, as being preuented by death onely, and not by any other fault: but eyther of the ordinarie meanes which may not bee neglec­ted when it may bee had, or of Baptisme, which if it bee not receiued indeede, is yet receiued in desire, as Thomas expoun­deth it. And as Ambrose saith of Ʋalentinian, that hee was bap­tised in desire and will, though hee had neuer the outward ce­remonie: For as hee was comming to Ambrose to bee bapti­sed, hee died in the way: Or else it is to bee vnderstood of the liuing water which is the Spirit, that is, of the vertue and effi­cacie of the holy Spirit which worketh that in the soule, that water doth in the bodie. And so the names of water and the Spirit may meane one thing, as it in the third of Mathew. Hee that followeth mee, it is hee that baptiseth with the holy Ghost and with fire. That is, with the spirit which hath the office and nature of fire in regeneration: the Baptisme of which spirit is absolutely necessarie to saluation. And thus Augustine expoun­deth this place.

Is Baptisme to be administred without exorcisme or coniuring out of the Diuell, or blowing?

To exorcise is to adiure a man by holy things, as by God, or by Christ, to doe a thing which men commonly call, to con­iure, as the 26. Math. The high Priest saith vnto Christ. I Coniure the by the liuing God, to tell vs if thou bee Christ. [Page 730] And the sonnes of Sceua in the 19. of Act. coniured the diuell by Ie­sus, whom Paule preached: Hence come Exorcistes, and true Exorcisme: which gift was peculiar to the holy Ghost, by which the Apostles at the first, and other faithfull draue diuels out of the possessed, as we read in the Acts, and Christ saith, They shall cast out Diuels Mark 16. But yet without baptisme as Ter­tullian obserueth: Therefore it is not to be retained, first, because when Christ instituted baptisme, he did not command any to ex­orcise, secondly, for that the diuell is driuen out by Christ euen in baptisme, for as Cyprian saith, like as Scorpions and Serpents, which are of force on drie land, can do no hurt, being flung into the water, so an euil spirit can inhabit no longer in whom the spirit of God beginneth to dwell after baptisme and sanctifyca­tion.

Thirdly, for that the Apostles administred it without ex­orcisme.

Fourthly, neither those that are possessed, or the heathen wor­shippers of diuels are to be baptised, but only they who are holy, and partakers of the couenant of grace, & the members of Christ, and to say that such are subiect to the diuels destroying power, were verie absurd.

Fifthly, that gift of exorcising ioyned with the gift of mira­cles was but for a time, as that also was when many sicke people were healed by the annointing of the ministers of the Church, and by inuocation of the name of Christ Iam. 5.14, till such time as Chri­stian religion was spred ouer all the world.

Sixtly, for that exorcisme was neuer vsed at the circumcising of Infants.

But whereas the heathen did bring testimonie vnto the Church, before their baptising, (as Tertullian witnesseth) that they re­nounced the diuell and his Angels, this was a publike testimony of repentance in them of yeares, as also that blowing, with clap­ped hands, which he that was to be baptised performed, did giue the Church thereby to vnderstand, that hee renounced Sathan and his kingdome. But in the Papacy it is done by the baptizer euen the face of Infant to be baptised, and is therefore friuolous and to be reiected.

May Godfathers and Godmothers be vsed?

They may.

1 Because the originall of it sprung from the Imitation of the baptising of those which were young in faith in the Primitiue Church, who before their baptisme did not onely yeeld a reason of their faith, but also produced Testators and witnesses of the same:

2 The Scripture is not against it.

3 It is a most ancient Ecclesiasticall custome.

4 There is nothing in it that is euill or dishonest.

5 It proceeds from charitie.

6 It tendeth so farre to the Infants profit and saluation, that no man is the worse for it.

7 It maketh wholly for the edification of the Church.

8 As a midwife is vsed to make the birth easie in child-bea­ring, so in this spirituall birth of baptisme some are admitted, who discharge the office of Midwife, and instructor in things belon­ging vnto faith and a Christian life, but yet such witnesses are to be chosen as both know sufficiently, and can probably performe that which they promise for the childs holy education, if neede require.

VVhy haue children names giuen them in baptisme?

Because it was also the manner in Circumcision, a secondly, that we may know, that we then obtaine name and fame at Gods hands, when we are borne againe, and are become new men, namely the sonnes of God, renouncing our former name, wherby we were named the children of wrath. Thirdly, that as often as we remember our name, we should likewise call to minde Gods couenant and promise, our Baptisme, and what it meaneth, and further our dutie, who being baptised into the death of Christ, we may likewise die with him vnto sinne, and rise againe to new­nesse of life, and lastly that being entertained into Christs seruice, we may fight valiantly vnder his Banner against his enemies.

VVhat manner off names ought we to giue?

They were first giuē either vpō the euent of things as Isaack, Iacob, or of the Prophetical instinct to note some secret work of God, or in remēbrance of some thing past, as Adam, Israell, or somthing to come, as Eua, Abrahā, Iohn. Now although it be in so great plenty [Page 732] of names, a thing of it selfe indifferent, what name a man haue giuen him, seeing the name furthereth not a mans saluation at all: yet no man will denie, but that the faithfull may make a pro­fitable choyce in this case, in omitting such as belong nothing to their profession and dutie, prophane and vnknowne names, and calling them by proper, vsuall, knowne, and holy names, such as may bring with them some instruction and admonition: as namely such whose godlinesse is published it the Scriptures, and so stirre vp in vs an Imitation of them: or else of our ancestors, or others, whose names haue not beene polluted through Ido­latrie, but may put vs in minde of godlinesse, of innocencie, and vprightnesse of life, or of Gods benefits: and may not recall into our mindes the remenbrance of any euill example, or such as are taken from wicked and bloudy men, which ought rather to be forgotten amongest all godly men Luk. 1.54 Psal. 16.4, then thus reuiued.

Is the Office of preaching the Gospell greater then his that baptiseth.

Yea: For Christ whose office was to teach neuer baptised Ioh. 4.2, and Paule baptised verie fewe, For the Lord sent mee not, (saith hee) to baptise, (to wit peculiarly and fully) but to preach the Gospell: 1. Cor. 1.10. And Peter baptised not Cor­nelius his family whilest hee was there present, but gaue order to haue it done afterward A [...]ct. 10.48: Though therefore the Sacra­ments bee most holy, yet it is no wisedome to attribute too much vnto them.

Wherein doe baptisme and the Lords Supper agree, and wherein doe they differ?

First they differ both in the signes, in the action, and in their neerest ends. For in Baptisme, water is vsed, and the spinck­ling thereof outwardly, and the inward sprinckling of the bloud of Christ inwardly. Also the neerest & principall end therof is the washing from sin, ct adoption, to be the sons of God, or the in­grafting into Christ, & into his Church: but in the Supper is vsed bread, which we break, & eat, & inwardly there is a pertaking of the body of Christ: likewise there is a cup vsed out of which wee [Page 733] drinke, and also a communion of the bloud of Christ: lastly, the end of the Lords supper is the spirituall foode of the inner man: & this is a manifest differēce between Baptisme & the Lords Svpper.

Secondly, they differ in vse, for Baptisme is not to bee iterated, whereas the often and religious vse of the Lords Supper ought to serue for a Commemoration of the Lords death.

Thirdly, they differ in subiect, for Baptisme properly belōgeth to children, though the vse thereof pertaine properly to those of age, whereas the Lords supper doth only belong to them that are of yeares.

But in these things they both agree, they haue both one genus, both one Author, both consist of two parts, the one earthly, the other heauenly, both one generall end, both one signification, for both doe signifie the Communion of Christ, both are seales of the Couenant, and of the promise of grace, the dignitie of both is equall and alike, for of baptisme Paule testifieth, that we are ingrafted into Christ, and doe put on Christ Rom. 6.75 Gal. 3.27, but the one propoundeth Christ our lauer vnder the signe of water, the other our foode, vnder the signes of bread and wine.

Is not one of these Sacraments better, and more worthy than the other?

No not in being, that is, not because in baptisme we receiue only the gifts or graces of Christ, but not Christ himselfe: but in the Supper the body and bloud of Christ, although al doe not receiue his graces (as our aduersaries wil haue it): because they haue both one end, to wit, our consociation and coniunction with Christ, which as the forme also of both, is sealed both in Baptisme, & the Lords Supper. But they differ onely in some respect both of our originall beginning in Christ, and also of our encrease and con­seruation in the same. For by how much it is somewhat more to be begotten then to be nourished, by so much the Sacrament of regeneration is to be preferred, before the Sacrament of our no­rishmēt which is the Lords Supper: but by how much it is a more excellent thing to bee nourished and cherished to eternall life, that so thou maiest neuer faile to bee a man regenerate, in this re­spect the Supper is to be preferred before baptisme. But seeing that the dignitie of both of them dependeth vpon the thing sig­nified, namely, vpon our Communion with Christ, although [Page 734] Baptisme doth commend the same vnder the forme of a Lauer, and the Supper vnder the forme of food, yet it is better to mode­rate this comparison and so shall nothing bee derogated from ei­ther of them. For the water of Baptisme in the Sacramentall vse is the bloud of Christ no lesse than the wine in the Super, 1 Pet. 1 2 nor is it any thing lesse in Baptisme to bee ingrafted into Christ, to be crucified, dead, buried, and rise againe with him, and to put on Christ: than to eate his flesh and drinke his bloud in the Supper. And to conclude Christ is propounded vnto vs in Bap­tisme as a bath, as an entrance into the house of the Lord, and as a garment. And in the Supper as meat and drinke to be enter­tained more and more by faith.

What are the ends of Baptisme?

There are two.

1. That it may stand our faith in steede before God: the latter, that it may manifest our confession before men, and that first be­cause it setteth forth Christs death, buriall and resurrection, tea­ching the remission of sins, and confirming the same as a Diuine seale vnto the beleeuers Act. 2.38.

Secondly, it is a document of mortification, and renewing of our nature, which Christ witnesseth that he both doth, and will effect in vs by his spirit, which though it be imperfect in this life, yet it effecteth so much, that though sin dwell, yet it raigneth not in vs, but rather is daily mortified more and more by the grace of the same spirit Eph. 5, 26 Tit. 3.5 Rom. 7.10, The inner man is renewed daily. 2. Cor. 4.16.

Thirdly, it is the badge of our vnion and societie with Christ, that we may knowe that we are conioyned vnto him, as mem­bers to the head, and therefore that we are now made pertakers of his goods, and shall at the length be made partakers of him­selfe together with his inheritance. 1. Cor. 12.13. Wee are baptized into one bodie, and hereof Paul proueth that we are the sonnes of God, because we haue put on Christ in Baptisme Gal. 3.26 that is, because that we are conioyned vnto Christ the sonne of God, by the Te­stimonie of baptisme.

Forthly, it is an instrument, whereby the plentifull effusion of the holy spirit vpon vs is communicated, with his gifts of faith, hope, and charite, and other vertues. Tit. 3.6. by the Bath and [Page 735] renewing of the holy spirit which hee hath powred vpon vs plentifully: as Augustine saith, wee are made by Baptisme the members of Christ, and of his fulnesse we haue all receiued. Iohn. 1.16.

Fiftly, it admonisheth vs, sith wee shall become like vnto the Image of the sonne of God, who is our head, both in bearing the Crosse, in his death, and buriall: as also in his setting of vs free, his resurrection, and glorie to come Rom. 8.29.

Sixtly, it stirreth vs vp to innocencie, to charity towards the saints, to perpetuall mortifying of our selues, and repentance, and to frame our liues to Gods glorie Rom. 6.4.

Seauenthly, it serueth as a full perswasion and confirmation of our faith, likewise a consolation in tentations and tryals, for that it is a Testimonie that God is wel pleasedl with vs in his son, into whom wee are ingrafted by baptisme, whose merits and bene­fits doe all belong vnto vs, in whom wee are adopted to be the sonnes of God, and that the father will gouerne vs by his spirit, deliuer vs from eternall death, and giue vs eternall life in the end.

Are all these benefits receiued by baptisme, equally by all those which receiue the same?

No, for they are not alike: for the ingrafting into Christ, and the benefits which follow it, are not bestowed vpon the repro­bate, although they be offered them when they are baptised. For God calleth and iustifieth, regenerateth, and glorifieth effectu­ally them whom he hath elected & predestinated to these things Rom. 8.3. but the elect, aswell Infants, as they of yeares are equal­ly incorporated into Christ, either in, or before baptisme, and are endewed with the imputation of his righteousnesse, forgiuenes of sinnes, and the right of eternall life, for they are all alike the sonnes of GOD, but regeneration is not wrought alike in all, nor are the gifts of the spirit, Faith, Hope, and Cha­ritie giuen alike vnto all, or receiued alike of all, but according to the pleasure of God, as the parable of the Talents teacheth Mat. 25 15, and Ephes, 4, 7. To euery one is giuen grace according to the measure of the gifts of Christ: & we doe see that the effectes of Regenerati­on are more and greater in some, and in other some fewer and lesser.

What is the other end of Baptisme?

That it may serue for our confession before men, and is as it were a millitarie signe, or note whereby we professe openly be­fore men and Angels that we are incorporated into the visible Church of God, to serue therein vnder Christ: namely, whilest wee doe protest that we doe consent with all Christians in one & the same worship of the true God, the Father, sonne and holy Ghost, and in one and the same religion, and that wee are stran­gers from all the sectes of the Gentiles (which do not truely wor­shippe God, as he hath manifested in his word) which confession of ours belongeth vnto Gods glorie.

What is the effect of Baptisme.

The sealing of the wholsome gifts of Christ, and of our righ­teousnesse before God, and the stipulation of a good conscience with God, on Gods part, whilest hee offereth and promiseth free saluation through Christ: and the conscience on the other side answering and receiuing through faith that promised grace: whence ariseth tranquillitie of conscience before God, in him whom hee accounteth reconciled vnto himselfe, through the resurrection of Iesus Christ 1 Pet. 3.21. And lastly a sure hope of being re­ceiued into the kingdome of heauen.

Doth sinne remaine or is it all washed away in Baptisme?

It remaineth in Act, by reson of the state of nature, if wee respect the disease or roote of sinne, and the matter it selfe: but it is taken away, by reason of the state of the person, as touching the gilt or forme which is not imputed vnto the faithfull: for their is now no condemnation to them which are in Christ Iesu, Rom. 8.1. that is all sinnes, both originall and actuall are pardoned in baptisme Ezech. 36 75 Zach. 13.1 Marc. 1 4 1 Cor. 6.11 Heb. 10.2 Rom. 11.1. Gloss. ad Rō 6. Whence Ambrose saith. The grace of God forgiueth all things free­ly in Baptisme, yea, concupiscence is taken away, not that it should cease to be, but that it should cease to hurt.

Secondly, it is daily more and more mortified Non vt non sit, sed vt non obsit till at length it bee vtterly extinguished and taken away in death.

They are therefore deceiued which thinke that wee are by baptisme restored in this life vnto the same righteousnesse & pu­ritie of nature, which Adam had before his fall. For sinne is left to continue and dwell in him still, who hath yet obtained the re­mission [Page 737] of all his sins by baptisme Rom. 7, 17, 18 Yet not to reigne, but that he that is borne againe might afflict it as an Enemie ouercome and bound: And as we read of Adonibezeck Iudg. 1, 6 ouercome by the Israelites, he must cut off the hands and the feete of sin, & so mor­tifie it till it be quite dead.

Furthermore, the punishment of hell is taken away together with the afflictions of this life, though they abide awhile for our exercise and our greater glorie, that sinne dwelling in vs may bee mortified, and our faith and pietie exercised and encreased, as it is said, Iud. 3.1. These are the Nations which the Lord hath re­serued, that he might instruct Israell by them, and that the members might not be vnlike their head, whereunto they are incorporated. Rom. 8.17. for we suffer with him, that we may be together glorified with him.

Ʋ Ʋhat is the right and lawfull vse of Baptisme?

If we referre it to those ends whereunto it was instituted of Christ, it hath this vse, namely that in Christ alone we may seeke, & by faith receiue remission of sins, the renewing of our nature, & a heauenly inheritance.

But let vs receiue baptisme it selfe, as it were a diuine testimo­nie of those benefits, which throughout our whole life may lift vp our faith, may beare witnesse this the promises of grace doe be­long vnto vs, and that our sinns being forgiuen, wee are receiued into fauour, and also it may admonish or put vs in remembrance, that we are baptized vpon that condition, that walking in new­nesse of life, we may goe toward life eternall.

What fruite or profit commeth of the Baptizing of Infants?

It serueth for the Parents comfort, for the signe being commit­ted to the child (as by a printed seale) doth confirme the pro­mise made to the godly parent: that the Lord, will be a God, not to him only, but to his seede also.) From whence, his soule is be­sprinkled with no common gladnesse, and is inflamed to publish the bounteousnes of God.

Moreouer it serueth for the instruction of the children them selues, after they bee growne to yeares, when they are thereby spurred forward to an earnest desire of worshipping God, of whom by a solemne symbole, or token of adoption, they haue [Page 738] beene receiued for sons, before that, by reason of tender age, they could acknowledge him for their father.

What is contrarie to this Doctrine?

1 To this Doctrine is repugnant (or contrary) the error of the Popish Clergie, which do iudge the baptisme of Iohn, to bee di­uers from the baptisme of the Apostles.

2 They do staine or infect the pure and plaine institution of Christ with their additions of oyle, of honey, of blowing, of spit­tle, of burning lighted tapers or wax candles.

3 They do confound, or mingle together the ministery of bap­tisme in them which are full growne, and of infants by their exor­cismes, and such like.

4 They say that baptisme by it selfe, and by the worke wrought, that is, by the action it selfe of Baptisme, doth conferre grace to all the baptized, as well faithful as vnbeleeuers, to iustifie, forgiue sins, sanctifie and saue.

5 That the same by their feined deuise, doth poure into & print into the soule a marke, which they call a Character which can­not be put out, whereby euen in Hell a Christian may be distinctly knowne from a Iewe and Gentile.

6 That baptisme of water, is absolutely necessarie to saluation, and that none at all can be saued without baptisme.

7 They make the offices of a Coniurer and of a baptizer all one: and the adiurations of coniuring being added thereunto, they goe about to cast an ill spirit out of him, who if he were possessed with such a spirit, were not to be baptized.

8 They do grant vnto women the administration of baptisme in the feined case of necessitie: and if the childe liue, they offer it againe to the minister, that it may be baptized.

9 They dreame that there is a Diuine power put into the water it selfe, or into the ceremonies of baptisme.

10 They doe adiure or coniure the water of baptisme, and doe magically hallowe it, the day before Easter, & whitsontide, where as the Apostles vsed such water as they met with by the way. Act. 8.39. as appeareth in the baptisme of the Eunuch.

11 They require three seuerall duckings in the water, as neces­sarie.

[Page 739]12. Infants which die before baptisme (as depriued of the be­holding of God, and of life eternall) they place in a peculiar Lim­bo, or speciall place, wherein they haue neither well nor woe, where they haue the punishment of losse, but not of sense: nei­ther doe they burie them with the rest of the Christians in the Churchyard, or blessed place, where many men are laide, but without, vnlesse they bee baptized in their mothers wombe.

13. They doe admit to baptisme any infants whatsoeuer.

14. They baptize Bels in the name of the holy Trinitie, and truely with greater solemnitie then men are baptized. For it is not lawfull for any but Bishops to baptize bels, when as to baptize men, it is lawfull amongst them, euen for women. And they giue them the names of some woman, saying Margaret or Pau­lina, I baptize thee in the name of the Father &c. And they doe feigne that by the sounding of them being consecrated & so bap­tized, ill spirits, hostes of enemies, wiles of enemies, tempests, hailes, stormes, whirlwindes, boysterous blastes of windes, thun­ders, and hurtfull lightnings, are driuen away, that flames and fires are quenched (or put out) that the dead also are refreshed.

15. They faine a spirituall kindred betweene the partie bapti­zed, his parents, children and kinsmen, and the sureties, their pa­rents, children, and kindred of their children.

16. Likewise also they doe ordaine a Physicall copulation, a ioyning together of the signe and of the thing signified, that is, of water, and of the spirit.

17. They iudge baptisme to bee of lesse account then the vowes of Monkes.

18. They doe administer the same in a strange tongue.

2. The false opinion of them which doe determine that by baptisme is signified onely forgiuenesse of sinnes past: whereu­pon, many of the ancients (which was not well done) deferred baptisme vntill the last time of their life.

3. The errour of the common people, which in the bee­halfe of the newe borne infant saie to the Pastor of the Church, GOD hath giuen mee an Ethnicke, I desire that you would make him a Christian, whereas baptisme doth not make a Chri­stian, but signifieth a Christian.

[Page 740]4. The errour of them who doe contend that baptisme in dig­nitie and vse is much inferiour to the Eucharist: and they say that we are partakers of Christ onely in the Lords Supper, & not in baptisme.

5. Of the Ethiopians, which are called Abyssini, who not be­ing contented with the baptisme of water, do moreouer present­ly burne with fire those that are dipped of them, as Seleucus and Hermias being Galathians, which (as Augustine reporteth) did not baptize in water, but in fire: vnderstanding the word, fire properly, in the saying of Iohn Baptist. Mat. 3.11. Hee that com­meth after me, he shall baptize you with the holie Ghost and with Fire, which is taken by translation, for the efficacie of the holy Ghost, purging, and enlighning the mindes of men, when as hee speaketh of inward baptisme.

6. Of certaine nations of the East, and of the West, which doe together baptize, and circumcise their little children.

7. Of the Donatists, which do measure the vertue and price of baptisme by the worthinesse of the minister.

8. Of the Anabaptists, which doe vrge that they which are baptized of Idolaters in the papacie are to bee baptized againe. And also of the Catabaptists, which denie that Infants are to bee baptized, & they will haue baptisme to be onely a signe of Chri­stian profession.

9. The error of Marcion, who taught that baptisme is to bee giuen the second and third rime, to one and the selfe same partie, after any hainous offence committed. And of the Heme­robaptists, who for daily sins brought in daily baptisme.

10. The sinne of them, which though they knowe the trueth of the Gospell, yet deliuer their children to be baptized of false Pa­stors, in the Papacie.

The eight and fortieth common place. Of the Supper of the Lord.

How is the other Sacrament of the New Testament called?

THE Supper of our Lord Iesus Christs 1. Cor. 11.20. In respect both of the time wherein it was first instituted: namely in the euening or night going before that day wherein Christ was crucified, and also of the thing it selfe for which it was instituted, because it is a holy banquet, not of the belly but of the minde, institu­ted by the Lord. And it is called the Lords, from the author, or also from the end: for it is both ordained of the Lord, and it is celebrated in remembrance of him: or also from the time, because it was wont to bee celebrated vpon the Lords daies. Act. 20, 9.7.

2. The breaking of bread, Act. 2.42.46. and chap. 20.7. 1. Cor. 10.16. But it is so called by an excellencie of speech, and by way of specialtie: for elswhere, it is taken in general for common food Luk. 24.33. where Christ was knowne of the two Disci­ples in breaking of bread. & Ast. 27.35. Paul in the shippe brake bread and eate it. And in giuing of almes, Esay. 58.7. Breake thy bread to the hungry. Be cause it was the manner of the Iewes (which did vse bread not so thick as we but broad and lesse grosse) to begin their meals not with cutting of bread, but breaking of it.

3. By a Metonimie of the effect, it is called the Communion of the bodie and bloud of Christ, 1. Cor. 10.16. The cuppe of blessing [Page 742] which we blesse, is it not the communion of the bloud of Christ? The bread which we breake, is it not the Communion of the bodie of Christ? Because, as saith Damascen, in his fourth booke of the Or­thodoxall or right Faith, chap. 14. By it wee doe communicate with Christ, and by it, we do communicate, and are vnited or knit one to ano­ther.

4. The Lords Table. 1. Cor. 10.21, by a Metonimie of the Subiect, for meate and drinke which are set vpon the table. Wherby it appeareth that the Apostles in celebrating the Supper of the Lord, vsed not an Altar, but a Table, Act. 6.2. It is not meet that wee should leaue the word of God to serue the tables, not Altars.

5. Of the old Fathers, it is called, a gathering together, by reason of the assembly of people which was to celebrate the Supper of the Lord, because it ought to serue for the ioyning together, not the diuiding of the faithfull. For it is a publicke Supper of many gathered into one, not a priuate Supper of one Priest. 1. Cor. 11.20 21.

6. The Euchariste, because of thanksgiuing, without which the Supper cannot be celebrated.

7 Charitie, for because, among the Communicants, mutuall loue is required. Although this brotherly word may signifie the feasts of the Church assembly (which also is called brotherly fel­lowship, 1. Pet. 2.17. and 1. Pet. 5.9.)

So called, ( Iud. vers. 12.) because they were prepared according to the gifts bestowed, & giuing liberally to the vses of the poore, did giue a certain testimony of their brotherly loue: to which some refer that saying A. 2.46. Breaking bread at home Or from house to house, to which feasts they had wont to adde (or annex the holy Supper of the Lord) as it appeareth out of Act. 6.2. 1. Cor. 11.21. and of Tertullian in his Apologetico chap. 39.

8. It is called an offering, because of the offering of the brethrens bread, & cup to him that was present, & also for the gatherings or liberal gifts which were made to the vses of the poore: & also be­cause the Supper was offered not to God, but to the cōmunicants, as Iustinus teacheth in his second Apologie for the Christians, or because the chiefe of the brethren doth send vp praise and glorie to the Father of all, (saith Iustine in the same place) which obla­tion [Page 743] is most acceptable to him: but he saith not that the sonne is offered to the Father, by the Priest.

9. A Sacrifice, an Host, and a burnt Sacrifice: but in a little more large and broad signification, and that, because of the prai­ers and commemoration of the sacrifice of Christ once offered for vs vpon the crosse: but figuratiuely, because it is a remembrance of that Holocaust and onely sacrifice, whereby God is pacified with vs, as Christ called his bodie, the sacrament of his body. O­therwise, Christ bidding his Disciples to take, but not to offer, in­stituted not a Sacrifice, but a Sacrament.

10 It is called of Cyprian a sacrament finishing and perfecting all things, because it put an end to the legal ceremonies, whereof the chiefe was the vse of the pascall Lamb, In his tra [...] ­tate of the Lords supper and containeth the myste­rie of our perfection in Christ.

But that the word Masse should be taken for the supper it selfe of the Lord, hath beene vnknowne to the Scripture, and to the Apostolique Church.

Whereas some doe drawe it from the Hebrew word Missath, which signifieth tribute or oblation, it is not likely: because the Hebrew words came not to the Latin Church, but by the Greek. Deut. 16.10 But wee reade no where this word vsed of the Greeke Fathers. But the Greeke Church called the Supper of the Lord [...], that is to say, a holy Function, because it is said in Act. chap. 13, 2. [...], that is, as they ministred. Others, and more like­ly, doe deriue it from the Latine word Missio, that is to say, leaue to depart, as the ancient fathers said remissing of sinnes, for remis­sion, as Tertullian. So in stead of Mission. they said Misse, 4 Booke against Marcion. from whence sprung that saying; Ite, Missa est, as in time past the an­cient Romanes hauing ended their sacrifices, did bid these words to bee pronounced, licet Missa est; as in olde time among the Grecians, the Priest, hauing ended his seruice, did thus signifie, [...], that is, a dimission to the people, as though he should dismisse or send the people away. Apul. booke 11. Metamorph.

But othersome will haue it called the Masse, as it were, trans­missed or sent ouer, that is to say, the Oblation by the Priest vnto GOD. Seing then the Masse which the Popish Cler­gie doe faigne to bee a Sacrifice belonging peculiarly to the Priests, for remission of sinnes, both of the quicke, [Page 726] and also of the dead, doth euery kind of way differ from the Sup­per of the Lord (as it is instituted of Christ) & is stuffed with hor­rible Idolatrous madnesse, it is an vnworthy thing: that the Sup­per of the Lord should be deformed with the name of the Masse, as neither doth it accord that it should be called the Sacrament of the Altar.

What is the Supper of the Lord?

It is the other Euangelical Sacrament in the Christian Church, ordained of Christ (being euen now about to die) for them which are full growne, being alreadie baptized, and examining them­selues, wherein, by outward breaking of bread and powring out of wine into the cup, is represented, and as it were, is set before the eyes of the faithfull, the crucifying of the bodie, and shedding of the bloud of Christ for vs: and by giuing, taking and vsing of those Elements, the forgiuenesse of our sins gotten by the death of Christ, the inward raking and spirituall enioying of his bodie & bloud, & moreouer communion with Christ, & ful nourishmēt in Christ & viuification, and fellowship together with the rest of his liuely members is signified, confirmed, & sealed to the faithful: & the memorie of so great benefits, & giuing of thanks is celebra­ted, for the commendable vse of the faithfull, assembled together that they may increase in faith and loue.

For as by baptisme we are borne againe, so (being borne again) wee are fed and nourished by the Supper of the Lord, and in Christ wee are as it were nourished and brought vp to life eter­nall. Therfore when as Baptisme may once onely be administred, the Supper of the Lord is to be vsed often, because in it Christ is giuen vnto vs after the manner of meate: but because meat and drinke doe goe away into nourishment, they are often in our life time to be taken of vs.

Furthermore the first example, or patterne of that definiti­on, is the historie of the first Supper of the Lord expounded by Paul, and of the rest of the Euangelists. 1. Cor. 11.23. Mat. 26.26 Mar. 14.22. Luk. 22.19.

What is the efficient, principall, cause of the Lords Supper?

The Lord himselfe, who is the onely testator of the new Te­stament, and the Authour of the Couenant of Grace, and GOD the Redeemer, in whome alone it haht pleased [Page 745] the Father to gather together all things. Ephe. 1.10. And who is the way, the trueth and the life, Ioh. 14.6. the high priest, Heb. 3.1. and the eternall King of the Church, Psal. 2, 6. concerning whom alone the father cryed from heauen, heare him, Mat. 17.5. from whom it is called the Lords Supper, therfore faithfully to be deliuered of the ministers, reuerently to be handled, neither is it to be depra­ued by adding, minishing, changing. For Paul saith. 1. Cor. 11.23 I haue receiued of the Lord that which I also haue deliuered vnto you, namely, by the reuelation of Iesus Christ, Gal. 1.12. When hee was taken vp into paradise, or the third heauen, although this letteth not, but that hee knewe very many peculiar sayings & do­ings of Christ, both from Ananias, and also from other disciples of Christ (which were eye witnesses) and from Luke himselfe.

At what time was it instituted? 1 Cor, 1.23,

In the yeare of the world 3995. of the age of Christ 33. of March 24. day, which was Thursday, in the euening: surely, that night wherein he was betrayed by Iudas vnto the Iewes, was the Supper of the Lord instituted.

1. First of all, because of the figure going before, that is to say, of the eating of the Pascall Lambe, or the legall, solemne and Sa­cramentall Supper, in place wherof Christ substituted the Supper Euāgelical, Lu. 22.14.19. where that being performed, a new insti­tution of this, in expresse words is put in the stead therof: & so the Apostle teacheth. 1. Cor. 5.7. Christ our passeouer is sacrificed for vs. From whence it followeth, that the Supper of the Lord is our Passouer. For the same thing in both, is signified, namely Christ, the true and immaculate sacrifice for the sins of the world there promised, here exhibited. The remembrance of the like benefite, there, of the deliuerance out of the bondage of Aegypt, and of induction into the promised land: here, of freedome from the cruell slauerie of Sathan and of introduction, into eternall life.

2. Secondly, because of his passion and death neate approch­ing, Dan 9.24 27 the remembrance of which benefit therein performed vnto vs, he would set forth in this Supper.

3, Thirdly, that he might plainely shew a consummation and taking away of al Sacraments and Sacrifices of the Old Testamēt, and manner of the Paschall lambe it selfe, which he had eaten be­fore with the Disciples,

[Page 746]4. Forthly, that he might signifie or giue to vnderstand that he came in the fulnesse of time. Mat. 11.13. Gal. 3.24. Gal. 4.4.

5. That hee might so much the more commend his Supper, which being now about to dye, he so earnestly commended vn­to his.

Seeing that Christ hauing Supped distributed the Supper to the Disciples in the euening, whether is it lawfull for vs to giue it in the morning, and to them which are fasting?

It is lawfull, because circumstances of time, as both of sitting downe, of apparrel, and of a certaine number of Communicants, doe not appertaine to any mysterie, neither are they substantiall p [...]rt [...] of the Sacrament, neither haue they expres commandement from God, because Christ said not This doe yee, hauing supped, or sitting, or standing, or so many in number: for Christ first did eate the Passeouer, because he would, after old things, institute new.

But the Eucharist is more conueniently distributed in the mor­ning.

1. Because it is an easier thing at that time to haue a holy mee­ting together: forasmuch as in the day time much businesse doth happen, wherby men are lead away from holy things.

2. Because at that time we are more sober, and wee haue a more apt and attentiue minde to perceiue excellent thing.

Yet notwithstanding the ancient fathers in time of a fast (bee­cause they did spend the whole day in prayers, in Sermons, and in holy hymnes) did giue the Supper of the Lord a little before night. And in the time of Augustine, in many Churches of A­frica (as he reporteth) the thursday before Easter, that the action of Christ might bee the more resembled, the Eucharist was giuen to the fathfull in the night, and after Supper. But this custome was taken away by the sixt Synod or generall Councill, which was held at Constantinople.

Seing that Christ being about to celebrate the Supper, abased himselfe to wash the Disciples feete and said vnto them, I haue giuing you an example, that ye should doe, euen as I haue done to you. Whether are we being about to communicate, tyed to this precept concerning washing of feete?

Not a whit: because Christ did not therfore washe the feet [Page 747] of the Disciples, that they should alwaies imitate that fact in kind, but that he might driue from them the dreame of a ciuill king­dome of the Messias, whereabout they did striue, and that hee might shewe in himselfe a perfect example of humilitie like as elswhere, hee commaunded, that they should shake off the Dust from their feete, that they should not beare a staffe, nor scrip with them by the way, that they should salute no man by the way, that they which fast, should annoint their head. Not that they should drawe these things to a strait obseruation of words, but that by this meanes they might be brought back to a more high thought and vnderstanding: neither doe we read that the Apostles obser­ued that washing of feete: but that, these parts of washing of feet in those hot countries, wherein they goe not so well shod as wee, appertained to women rather then to men. 1. Tim. 5.9.10.

VVho are the fellow helpers, or administers, or seruice able causes of the Supper of the Lord?

Only the ministers of the word lawfully called, to whom the keyes of the Church are giuen, whiles that, they do rightly exe­cute their office in the administration & dispensation of the word & of the holy Supper: for no man taketh this honour vnto himsef, 1 Cor. 3.9 &. [...].1 Math. 28.19 but he that is called of God, as was Aaron. Heb. 5.4. But the son of God who is present at hand with his Church, not with a bodily pre­sence, but yet with a spiritual & wholsom presēce for vs, as being the master of the feast, doth so celebrate the same by the meanes of his ministers, that he alone doth as truly exhibite vnto vs, bread and drink of life, that is to say, himselfe, to be enioyed by faith, as he doth euidently exhibit vnto vs by the hand of his seruants the signes therof, that is to say, bread to be chewed in the mouth, and wine to be drunk, Ioh, 6.51. the bread that I will giue, is my flesh, which I will giue for the life of the world.

For whom is the the Supper of the Lord instituted? Ioh 16.7

Not for all confusedly mixt one with another, without excepti­on: for Mat. 7.6. he forbiddeth that which is holy to be giuen, to the profane, & to dogs, and to strangers from Christ: but to thē which are borne again of water & of the spirit, that is, to the disciples of Christ Math. 26 26. Luke 22.14 1 Cor. 11.23, because he promised to these only, as also he doth giue, the sustenance of his quickning flesh and of his bloud. And the Sacrament doth belong vnto them, to whom the promise doth [Page 748] belong: from whence, in time past, they which were comming on, and learned the Catechisme, which were not yet baptized, & they which were accursed out of the Church, and the penitenti­aries, the Sermon being ended were commanded to goe out, the Deacon crying, let the Catechumeni, that is (such as learned the Chatechisme) and the excommunicated goe out: from thence, was said the Masse that is, the dimission of the Catechumeni. And the Grecians did say, [...], that is to say, holy things for holy men, like as Apulcius in his second booke doth re­port that the Priest was wont, when he was about to begin the Sacrifices, to say thus, [...], that is, who is here, to whom an­swere was made [...], as if it should be said, honest & good men, when as the polluted and vnworthy went away.

Of how many parts doth the institution of the Lords Supper consist?

Of three.

1. Of the institution of Christ, whereby he ordained the out­ward matter of this Sacrament.

2. Of his words both preceptiue, and also determinatiue, an­nexed to the institution wherby he doth declare the inward mat­ter and forme, & moreouer the end.

3. Both of a lawful administration, & also of the receiuing of the Lords Supper it selfe.

What did Christ when he instituted his Supper?

He sat downe at the table with the disciples, but stoode not at the Altar, because he instituted a holy banquet, not a sacrifice Mat. 26 20 Mark 14, 18 Luk. 22.14., wherupon, againe it ought not to be tearmed the Sacrament of the Altar, but the Lords Supper, or the Lords Table: euen as it is na­med by Paule. 1. Cor. 11.

Moreouer, hee tooke, and instituted the matter, namely out­ward signes, two only, no more nor fewer, that is to say, bread & the cup, or wine in the cup. In like manner he added thereunto holy & ceremoniall actions. For as he was about both signes. 1. He gaue thanks to the Father. 2: Hauing taken the bread he brake it. 3. He gaue it to the Disciples: so also he gaue the cup or wine.

I [...] not the holy Supper a double Sacrament, seing that the signe thereof is double?

No. 1. Because euery signe, seuerally by it selfe, is not a Sacramēt, but both of them ioyned together.

2 Because amongest vs it is one banquet alone, not diuers, where notwithstanding many meats and drinkes are set on. For those two signes, doe declare one action of Christ, that is to say, our whole spirituall nourishment. For that is said to be one, not onely which is simple, and indiuisible, or continuall, but that which is perfect, & that is one in perfection, to whose integritie all things doe concurre which are required to the end of the same, as one man consisting of the essentiall parts.

Therefore this Sacrament is many things materially, but one thing formally, and perfectly, in as much as in them one re­fection is perfected, saith Thomas, Part. 3. qu. 73. Artic. 20.

But why would Christ haue vs vse a twofold Signe?

That by distinct symboles or signes, he might, as it were, set before our eyes, and imprint in our mindes, his cruell and bloudie death, and truly note out both the giuing of his bodie seueral­ly, and the shedding of his bloud out of his bodie for our sinnes. For as Bellarmine doth confesse, in his booke of the Sacrament of the Eucharist, 4. booke, chap. 22. The forme alone of bread doth not exactly represent Christ, as dead, vnlesse the bloud al­so be seene on the other part, as shed: and the forme of wine a­lone, doth not sufficiētly represēt Christ, as offered in sacrifice: for bloud alone is not a sacrifice.

2 Like as in this life (as Augustine saith in the 26. Tractate vpon Iohn) the whole refreshing or nourishing of bodies doth consist of meate, which is a due nourishment, and of drinke, which is a moist nourishment: so let vs know that Christ is set forth vnto vs in the Eucharist, distinctly, as meate and drinke: neyther let vs thinke any thing to be wanting vnto vs, which may appertaine to our whole spirituall sustenance or nourishment: and so let vs by faith apply vnto our selues the bodie and bloud of Christ, and the benefit obtained by the deliuerie of his bodie, and shedding of his bloud: and so, as it were by faith, let vs eate and drinke Christ himselfe whole, Iohn. 6.55. My flesh is meat in­deed, and my bloud is drinke indeed.

Therefote they doe scarce leaue vnto vs halfe full satisfac­tion for our sinnes, but a lame or halfed matter of nou­rishment in Christ, and do take away the integritie or perfection of this Sacrament, whosoeuer doe sunder the cup from the Eu­charisticall bread, against the precept, Math. 19.6. That which God hath coupled together, let no man put asunder.

Whether therefore doe they sinne which take away the cup from the Eucharisticall bread?

Yea, greatly: because they goe from the ordinance of Christ, and do otherwise preach the Gospel then he & his Apostles did Gal. 1, 9 1 Cor. 11, 25

2 Because it is a cursed deede to adde any thing to the testa­ment of Christ, or to take away. Gal. 3, 15.

3 Because more fruit doth redound to the faithfull by both signes then by one: and two signes do signifie more fullie, & do more moue the minde then one: otherwise Christ had added a­nother signe to no purpose.

4 Because Chrysostom saith. It is not with vs as in the old law, where some parts of the sacrifices were giuen to the priests, & some went to the offerers: Hom. 8. vpō 1 Cor. 11 but the same body of Christ & the same cup, is set forth to vs al.

5 Because it is lawfull for councills to determine nothing a­gainst the worde of God.

6 Because although we be not bound to doe alwaies that which is commaunded (as when men cannot, for want of opor­tunitie be partakers either of baptisme or the lords supper) yet when we doe it, we must not departe from the ordināce of God.

7 Because, seeing that we are so free from a multitude of Ce­remonies that we haue a few, easie and plaine, it is an intollera­ble thing, if we will not performe them without corruption.

8 Because the Pascall Lamb, Manna, and the sacrifices were not figures of the supper, but of Christ: And. 1. Cor. 10.3, 4. The Isra­ralites are said, to eate the same spirituall meat, and to drinke the same spirituall drinke.

9 Because the keeping of the bread of the Lords supper was su­perstitious, and could be done more easily then of wine.

10 Because the aduersaries themselues do grant that in old time bread was giuen into the hands, but that the cup was wont with the Deacons hand to be put to the mouth of the communi­cants which would drinke of it in the Church: and at that which [Page 751] they call Corpus Christi feast, they sing thus. Dedit fragilibus corpo ris ferculum. Dedit & testibus salutis poculum. Dicens, accipite quod trado vasculū, omnes ex eo bibite. That is, he gaue to the weake the dish of his body: he gaue also to the sorrowful the cup of safety, saying take this small vessell which I giue, drinke ye alof it.

11 Because, godly consciences are not to be debarred of the sweete promise, which by the voice of the sonne of God is an­nexed to pertaking of the cup.

12 Because, the cause is not taken away, for which Christ or­dayned the vse of the cup.

13 Because Paul wrighting to the whole church of the Corin­thians, yea, to all that call on the name of Iesus Christ in euerie place. 1. Cor. 1.2. (not onely to the ministers of the church,) doth commaund both kindes to be giuen, take, eat, drinke: Neither are the wordes let him eat and drink lesse commaunding, then let him examine, and truly till the comming of the Lord, Chap. 11, 28.

14 Because they are deceiued, which suppose that the lay mēs communion in time past, signified the participation of one of the partes onely, but the Clergies of both: For there also both kindes were giuen: but it was called a lay communion, because the Clerick ministers put out of their office for some offence, did not com­municate any more among the Clergy, or among the ministers, but as mingled among the companie of lay men.

15 Because, it is a new and lately deuised mingling of the sa­crament of the Euchariste.

16 Because, when their is mention made of breaking of bread, by a Synecdoche, the whole supper is vnderstood: otherwise the Apostles themselues, whose office it was to break bread, had vsed onely one signe.

Whether or no, for the discommodities which Gerson doth reckē vp as, 1. The liqour by some chance may be spilt, 2. It cannot be cari­ed about without daunger. 3. In winter it soone waxeth sower. 4. In his booke of the com­munion vn­der kinde In sommer, it purifieth and hath wormes. 5. It bringeth a lothing to thē which drinke. 6. In some countries it is hardly gotten. 7 By this meanes, lay mē touch the cup. 8. Some of them haue beards, 9. Some are taken with the palsey. 10. The dignity of the priest & of lay mē is not alike: are these causes weightie inough, & iust for which by good right one parte of the sacramēt could be takē away frō the laicks?

In no wise: because.

1 Christ, the Apostles, and the ancient Church set not so much by these and the like things foreseene of them, that ther­fore they supposed the holy Supper in one part thereof should bee maymed.

2 Because it may happen also to the bread, that it may fal vpon the ground, and being kept long may become mustie, yet it is not excluded. Truely negligence in handling of mysteries is to bee taken heed of: but if by chance but one onely piece of bread, or drop of wine fall on the earth for want of circūspectiō, it hath not any more, the forme of a Sacrament, when it cannot be any more vsed.

3 Because the keeping of it against the time to come, for the vse of sicke folkes, and the carrying of it from place to place, did spring from mans superstition.

4 Because it is a superstition, not to permit vnto lay men that they should touch the cup with hand or with mouth, whom Paul 1. Cor. 6 11. saith: To be washed and sanstified and iustifyed in the name of the Lord Iesus, and by the spirit of our Lord.

5 Because, that collection from particulars is erroneous, For neither if some doe abhorre wine, and some nations do hardly get wine, some also can hardly keepe it, being carried vnto them by reason of the extreame cold, is a law to bee made which may prescribe to the whole Christian world a necessitie of communi­cating in one kinde. But it is more tolerablie concluded, that the abstemious may eyther abstaine from the Supper of the Lord, whereof nature hath depriued them, or if they bee present, that the offering it them is sufficient: Or that proportionable drinke, which men doe familiarly vse, is to be vsed in those places where wine cannot be had at all, then to conclude vpon Gersons pre­misses the denial of the cuppe.

6 Because by reason of the bearded, which were in the ancient Church, the cuppe was not, nor is not to be denied vnto women, as it is in poperie.

7 Because Christians ought not to be so delicate, and if the pollution of some communicants be enormious, and abhomi­nable, or there be seare of some dangerous and infectiue sicknes, these may communicate eyther a part by themselues, or in the [Page 763] last ranke.

8 Because in the palsey, and those which are troubled with the shaking of the head, that warinesse may bee vsed, that there may bee no neede of chaunging of the institution of Christ.

9 Neyther is the commaundement of Goe to bee made of none authoritie, that the tradition of men may bee kept. Math. 15.6.

10 Because the dignitie of the minister is not placed in this, that he should take a double portion, and the people one kinde one­ly, but in those properties which Paule describeth. 1. Tim. 3.2. and 5.17. where hee saith, that the Elders are worthie os double honour, when they rule well, and labour in the word of God, Hom. 18 vpō 2 Cor. Gratiam. Cau. compernu. de consecrat distinction. 2 and ex­cellent is the sentence of Chrysostome. There is a time when a priest differeth nothing from an inferiour, as when they must vse the myste­ries: for we are accounted worthie all alike that we may pertake of them. And Ignatius in the Epistle to the Philadelphians: One bread broken to all, and one cup deliuered to all. And Gelasius, The diuision of one and the same mysterie cannot come to passe without great sacriledge,

11 Because whatsoeuer pretence is brought, Christ not on­ly instituted the supper with a twofold signe, but commaunded his Disciples to take it, and vse it vnder a twofold signe, Take, eate, drinke, and do this.

And the doctrine of the Lords Supper which is handled. 1. Corinth. 11. vers. 23. and so following, is common to all the faithfull.

Finally, because the Sacrament ought to be whole, and to be taken wholy.

Wherefore did Christ take bread, not breads?

To signifie the mysterie of one and the same bodie, from whence, the communicants do partake of one bread.

What manner of bread vsed Christ, vnleauened bread, or leuened?

Such as they vsed with meat, true, and common bread, but yet valeauened, because of the circumstance of time, to wit, the feast day of vnleauened bread, wherin after the eating of the pas­chall Lambe, Christ celebrated the supper; Mat. 26 17 and also because the [Page 754] vse thereof was common on those feastiuall daies of Easter, wherein it was not lawfull to vse leauened bread. Exod. 12.15 And the Apo­stle speaking of the holy supper, doth terme it simplie, bread, mea­ning vndoubtedly common and vsuall bread among the Corin­thians (such bread as the churches of the Graecians do vse) and which the Corinthians did eat of.

Wherefore ordained he bread to be the sacrament of his bodie?

For the Analogie, or similitude of the properties, and effects of the signe and of the thing signified. For as of the graine of wheat, is made corporall bread: so of the bodie of Christ is made spiri­tuall bread.

2 As bread in the ouen is baked with the heat of the fire: so the bodie of Christ was baked with the fire of the crosse and pre­pared to be meat of life.

3 As corporall life is susteined with bread: so by Iesus Christ, the bread of life, the soule is nourished vnto spirituall & eternall life.

4 As the heart of man is vpholden & strengthned with bread Psal. 104 15, so the vertue and merit of the body of Christ doth comfort the soule to life eternall.

5 As bread doth driue away the hunger of the body: so the me­rit of the body of Christ doth asswage the hunger of the soule.

6 As bread doth profit the hungry, not the full fed so also the vertue or merit of the bodie of Christ doth not profit any, but them who hunger after righteousnes: and them which are puffed vp & swelling with their owne righteousnes, and for such as are full, truly nothing doth it profit them at all.

7 As bread distributed among manie is a signe of concorde or agreement: so also the bodie of Christ offered for manie, is a pledge of the good will of Christ, & of mutuall loue amongst our selues.

8 As one bread is made of manie graines: so we being manie, are one mysticall bodie of Christ, which doe pertake of one bread, one I say, by a common notion of the sacrament (but not in nomber) and because it is taken to one end, as we may see, 1. Corinth. 10.17. For wee that are many, are one bread, and one bodie, because wee all are partakers of one bread.

Why did Christ take bread, rather then flesh, or other meat to institute his Supper?

Because he had not regard to the colour, and outward forme, for the which flesh is more like to flesh but to the vertue of nou­rishing, which is greater in bread then in the flesh of any beast. Theodoret. Dialogo, 1

What maner of wine vsed Christ, & taught by his exāple to be vsed?

Not tempered, which the ancient Graecians called [...], that is, mixt of water and wine which they vsed, as a thing free and indifferent, neither necessarie to the Sacrament, occasion being taken from that, because water flowed out of the rocke to the thirstie Israelites, which rocke was Christ Numb. 20 10 1 Cor. 10.4 [...], and because water and bloud came out of the Lords side Ioh. 19.34 Amb. of the scaraments 5, or because in olde time celebrating the Lords Supper, they did drinke more largely, so that some were drunken in the loue feasts [...]p. 1 18. booke Chap. 53 Tractate. 120 vpon. Ioh., and therefore, that wine being of it selfe strong, might do the lesse hurt, water should be put thereunto: or to signifie the vnion of Christ with the Church: as though the waters should figure out the people, as Cyprian will haue it: or to signifie the vnion of natures in Christ, as Nicephorus will haue it.

But these arguments are not necessarie: and (as Augustine will haue it) that powring out of water & bloud, did signifie two sa­craments, baptisme and the Eucharist. Moreouer, we drinke not in so great plentie, or so strong wine in the Supper; and our com­munion with Christ is signified after another maner, but it is bet­ter concluded that Christ vsed wine without water. For the script­ture doth not speake of any water mixt with wine: as neyther of red or white colour, but of the fruit of the Vine, Math. 26.29. Ʋerily, I say vnto you, that I will not drinke henceforth of this fruit, of the vine, vntill that day, when I shall drinke it new with you in my Fathers kingdome.

Which words, Mathew and Marke doe apply to the narration of the mystical cup, but in Luke they seeme to be transposed. Luk. 22.18, (as Augustine teacheth. 3. booke. of the agreement of the Euangelist) and they are not extant in the Syrian interpreter, And Chrisost. Hom. 83. vpon Mat. 26. cha, Of the fruit saith he, of the vine which truly bringeth forth wine, not water. Yea, if a mā listed to play with Allegories, that might be expounded of the adulterating of the Lords supper, Esa. 1.22. Thy vintners do mixe wine with water.

Wherefore instituted he the Sacramen [...] of his bloud with vvine?

In like mannner for the likenesse, properties, and effects of wine and of the bloud of Christ. For as wine is the most sweet liquor flowing out of the Vine, so the bloud of Christ is the most sweet drinke of the soule, powred out for vs out of the side of Christ, which is that true Vine Ioh. 15.1.5.

2 As wine doth asswage the thirst of the bodie: so the merit of Christs bloud doth take away the thirst of the soule.

3 As wine doth make glad the heart of man Psal. 10.15, so also the promises concerning Christ do make glad the soule.

4 As wine doth heat the bodie, and maketh vs more cheere­full and readie to doe our businesse: so the bloud of Christ receiued by faith doth quicken the soule vnto all good motions, and so the vertue of the spirit doth stirre vs vp, and maketh vs more nimble vnto all good wokes.

5 As wine driueth away coldnes, so the bloud of Christ dri­ueth away the coldnes of loue and charitie.

6 As win [...] maketh vs more secure and more bold: so the bloud of Christ receiued by Faith, doth make vs secure and quiet before God, and more constant in confession, that there may be nothing at all, which we ought to feare.

7 As wine maketh vs wise: so the bloud of Christ receiued by faith, maketh vs wise in the confession and commemoration of Christs benefits.

8 As wine driueth away the palenesse of the face, maketh the face of man to shine, as with oyle Psal. 104 15: so the bloud of Christ doth turne the colour of the soule being pale with feare of death, into the verie colour of the Rose: that is to say, it appeaseth our con­sciences, it maketh vs faire in the presence of God, that wee may appeare before him with a fayre and ruddie face, that is to say, iust, and accepted.

What if bread such as wee haue, and wine be wanting in some countries, with what signes is the supper to be administred?

With those earthly nourishments and corporall meats, which all doe vse in that countrey in stead of bread and wine, meate and drinke: for this doth agree with the minde of Christ. From hence it was granted to the Nouergian Priests, as Ʋolaterranus witnesseth, necessitie requiring it, that they did conscrate the [Page 757] mysticall cup without wine, with that which they had in com­mon, seeing that, wine caried into the countrey is quickly cor­rupted by the great force of the cold.

VVhat need is there now of those two signes, that is to say, of bread and wine, seeing that, the whole humanitie of Christ consisting of his parts, of bodie and bloud, doth liue glorious in the heauens: and by reason of concomitancie, that is to say, a naturall ioyning together of the liuing bodie and the bloud: the whole may be signified and gi­uen in seuerall kindes: and where the quicke bodie is present, there also must the bloud and soule be present: and by reason of the hypo­staticall vnion, the diuinitie also may be there: and so there may be no controuersie moued concerning those things that be equiualent, but one may suffice in steed of two. From whence is that Rime of Thomas, Caro cibus, sanguis potus, manet tamen Christus totus sub vtraque specie, that is to say, The flesh is meate, the bloud is drinke, yet Christ remayneth whole, vnder both kindes?

1 Because the same reason of concomitancie doth belong to the Priests, which notwithstanding celebrating the Masse, will alwaies vse the whole sacrament.

2 Because Christ Iesus, who is the wisedome of the Eternall Father, commending to his Church nothing superfluous, orday­ned those two signes, and of set purpose commended the vse of the cup to all, saying, Drinke ye all of it: to signifie the drinking of one and the same bloud shed for many, common to all the faithfull without difference of Nation, of sexe, of estate. But for mens conceipts the commaundement of God is not to bee violated, who called distinctly and exactly bread the bodie, not the bloud; and wine, the bloud, not the bodie. Neyther can the Church change the matter or forme.

3 Because, neyther for the connexion of parts in the thing sig­nifyed, is a diuulsion or diuision of the parts to be made in out­ward rite or ceremonie

4 Because there is not made an inclusion of Christ into the Sacramentall signes. For Christ is present in the Supper, not for the bread, but for the man.

[Page 758]5 Because that bodie and that bloud of Christ, is not in this action represented vnto vs sacramentally, as now the whole in­diuided humanitie of Christ doth liue glorious: but so farre forth as they were offered vnto death for vs vpon the crosse, the bloud being shed out of the bodie: for the words added to the signes doe plainly crie; that the bodie and bloud of Christ are offered and exhibited to vs in the Supper, as things separated in the sacrifice of the Crosse.

From whence we must conclude, seeing that the concomitan­cie of the bodie and bloud cannot agree to the death of Christ (for to be in the bodie, and to be shed out of the bodie, are things contrarie) that, that concomitancie is directly contrarie to the institution of Christ. Neyther is the hypostaticall vnion of God and man therefore broken: which is not broken in death, al­though the soule and bloud be separated from the bodie. Right­ly therefore Beda: The bread is referred to the bodie of Christ my­stically, the wine to the bloud. And the ancient fathers spake no o­therwise of this mysterie, then if daily in the administration of the Lords Supper he should be slaine, die, and be sacrificed for vs, This is in the cup, (saith Chrysostome) which flowed out of his side, and we are partakers of it.

But what: If a man at this day be conuersant in those places where one part of the Supper is taken from the laity, shall he altogether abstaine from the vse of the communion?

It were farre better for him to abstaine, especially, if hee haue learned out of the former doctrine of the Gospell, that that corruption doth fight with the word of God. For it is a great sin to consent to the least pollution of Christs institution against conscience. Rightly therefore Ambrose: He is vnworthie of the Lord, which doth celebrate a mysterie, otherwise then it was deli­uered of him: for he cannot be deuout which doth presume otherwise, then it was giuen from that author.

What did Christ when he had taken the bread?

Hee instituted signes of a second kind, that is, the outward ac­tions of them which do administer the Supper: or rites of dis­pensation of the Lords Supper, wherein he went before all mini­sters by his example.

What rites are they?

Hee gaue thanks, to the father: to whom he gaue all the thanks of our redemption, as it were the chiefe cause thereof, and in the vse as well of the Supper as of daily meat, and of other things, he taught vs to doe the same Iohn 6.11. 1 Tim. 4.5, by his example.

Moreouer also with blessing and thāksgiuing (for the word [...] that is, blessed, and gaue thanks, are vsed one with another. Mat. 26.26.27. concerning the Lords Supper, & Mark. 14.22.23.) not with the signe of the Crosse, as the popish Clear­gie ignorantly doe thinke, as though he vsed coniuring, but with blessing, that is, with prayers vnto God, he prepared, he appoin­ted, and he sanctified, the bread as also the wine to an holy vse.

For although the word Benedicere, (that is, to blesse) be vsed, 1. Concerning God, blessing the creatures, eyther by a gene­rall action, as Gen. 1.28. Or blessing the Church by a speciall ac­tion, as Numb. 6.24. For Benefacere, that is, to doe well vnto, because God in saying doth bring to passe, & giueth good things eyther corporall or spirituall, or moreouer concerning men, ey­ther towards God, as Blessed be the Lord God of Israell, Luke. 1.68. For, to thanke and praise God: or towards other men, for to pray for, Math. 5.44. as Blesse them that curse you: and to gratulate. Luk. 1.42 yet notwithstanding oftentimes it signifieth the same which is to dedicate or consecrate, that is, to separate from profane vse, to appoint an holy vse according to Gods ordinance, as Gen. 2.3. God blessed the seuenth day, and sanctified it: From whence Ecu­menius saith that the Cup of blessing which we blesse is all one thing, as if it should be said, which we reuerence with praiers & giuing of thanks.

From hence commeth consecration, or sanctification, and blessing, whereby, not with a meere Historical reading of the text, of the E­pistle to the Corinthians, or of the Gospell, but with praiers, with giuing of thanks, with a plaine & faithful repetition of the words of the Institution and of the promise of Christ alwaies effectual & with a liuely significatiue exposition, & moreouer with all that Lyturgy or holy action, which Christ commāded vs to performe, as he himself did, wherin God is effectual, those which were vul­gar & common helps of nourishing the body, are made sacramēts of the body & bloud of Christ, appointed & set out for quickning meat & drink, & so are translated from common & natural meat, [Page 760] to holy and spirituall meate, forasmuch as they are appointed to this vse and office, that it may be the bodie and bloud of Christ, not of it owne nature, but by diuine institution: which ought to be rehearsed, against Faustus booke. 20 Ch. 13 and declared, that faith may haue what to em­brace, both in the word and in the Elements. Augustine saith Noster panis & calix certa consecratione mysticus fit nobis, non nasci­tur. That is, Our bread and cup by a certaine consecration is made but not borne mysticall vnto vs.

Therefore they are deceiued which referre the consecration onely to those words: This is my bodie, and this is my bloud: and they which doe interpret the consecration concerning the hid vertue of those words, which they call operatorie, whereby the substance of the bread is changed, and an inclusion made of the bodie and bloud of Christ. For the Lord did not speake to the bread, but to the Apostles, when he saith concerning the bread. Take, Booke. 7 Epist. 63 Apologie. 2 book 1. Epist 1 booke. 4. Ch. 57 Booke. 4. of the Sacram. Chap. 4 and eate, this is my bodie, &c.

And Gregorie saith, that The Apostles added, the Lords prayer, to consecration: Iustinus saith, that the Eucharist, was performed with prayer. Cyprian saith, with inuocation of the highest God. Irenaeus saith, with giuing of thanks: (which is the thing which the Apostle saith: 1. Cor. 10.16. The cup of blessing which we blesse) Ambrose saith, with the words and speech of the Lord Iesus: And what those words are, he declareth. chap. 5. reciting the words of institution: and Augustine saith: The word commeth to the E­lement, and so is made the Sacrament.

But for the Canon of the Masse, (without which the Popish Cleargie doe denie that eyther consecration or participation can be made) no scripture doth teach, that it was taught by Christ and his Apostles: but it is a pontificiall ordinance, sowen toge­ther like vnto pieces, of many authors, and diuers times, and stuffed with many blasphemies against Christ.

What did Christ after the blessing?

The bread being taken he brake it: and he brake it, not only be­cause hee would deuide it, but because of representing his death.

Is the breaking or cutting of bread an indifferent ceremony?

It is not: but essentiall and Sacramentall, wholy belonging to the end or scope, and moreouer to the forme of the [Page 761] holy Supper, as also the powring in of wine into the cup: foras­much as, by it the faithfull do behold with the eyes of their mind Christ, not onely bestowing himselfe for vs, but as it were torne in peeces, beaten to peeces, broken in peeces, with vnspeakeable torments of minde and body, and torne a sunder euen to the most violent separation of the soule from the bodie, and according to his humane nature butchered as it were into two parts, and trick­ling downe drops of bloud for our saluation.

Not that his bodie was broken in verie deed: For not a bone in it ought to be brokē, as was shadowed out by t [...]e Paschal Lamb Ioh. 19.33 36 Exod. 124. but we cal it broken, because then it was pulled a sunder, his side opened, his hands and feete pierced, at length also the bodie se­parated from the soule: which also is the cause why the Apostle by a Sacramentall Metotonymie, and chaunge of names, doth attribute to the bodie it selfe of the Lord, that which was done in that bread, and ought also now to be done: when as hee saith that the Lord spake this concerning the bread: This is my bodie which is broken for you. 1. Cor. 11 24. And from the same cu­stome of breaking of bread, the Eucharist, is called breaking of bread. Acts. 2.42 &. 20.7.

And that the custome of breaking was vsuall in the Churches in Paules time, it plainely appeareth by his owne words, when he saith: The bread which wee breake, 1. Cor. 10. and this custome, the Church long obserued. But the manner of the Hoste 6. That is, of giuing those round small little morsels the Church of Rome instituted.

Ʋ Ʋhat did the Lord concerning the bread broken, and the wine powred forth?

Hee gaue to the Disciples, or hee deliuered and distributed them into the hands of the Disciples, and by the selfe samse thing he taught that the faithful ought to consider with a faithfull mind the same Christ in the distribution of that bread, and of that wine, euen as if they did see him giuing himselfe (with eternal life) with his owne hand to bee vsed and enioyed, which thing also he doth in verie deed, by the inward vertue of his ho­ly Spirit.

Ʋ Ʋhat words did Christ ioyne to his action.

Three sorts: some commaunding, in which he commaunded what he would haue his disciples to do in celebrating of the Sup­per, and wherein he expressed the outward forme of the Supper, & signified the inward; some are Indicatiue, Sacramentall or words of promise, which for declaration sake Christ ioyned to the signs wherein he declared the inward matter or thing signified: final­lie some are exegeticall, wherein he set forth the end of this ho­ly action.

What doth he commaund his, to do in the supper?

1 What the ministers themselues or disposers of the supper ought to doe, he teacheth in the administration thereof. And thē he teacheth what the whole church ought to do in the vse or tak­ing of it. For in that holy action he speaketh to the Apostles both as to the pastors, or disposers of his secrets, and also as represent­ing all the company of the faithfull who must receiue.

And truly, first of all he commaundeth the Apostles or mini­sters administring to take bread and wine: to giue thanks to God the father, to breake bread, and to distribute: for when he saith. Luk. 22 19. And. 1. Cor. 11.25. doe this in remembrance of me. the particle, this, is not to be referred to the bodie or the cup, but to that which the lord had done about the bread and cup. Truly he offered or sacrificed not his body and bloud to God the father, vnder the formes of bread and wine, but he tooke bread, he gaue thankes, he brake, he powred into the cup, Neither offered he to God but gaue to the disciples, with a double commaund, eat, drinke ye all of this. Therefore the same, not any other thing is commaunded to the ministers: vnlesse they will be accused by Christ as false Ambassadours. Neither is the signification to be regarded of the Latine worde, facere that is to doe, in the commaundement of Christ, [...] hoc facite, that is, do this, which sometime among the latins ioyned with an ablatiue case signifieth to sacrifice: for they say fa­facere hac, vel illa victima, that is to sacrifice with this or that slain beast, as in that of virgil Eclog. 3. cum faciam vitulā, pro frugibus, ip se venito, that is when I sacrifice with an heifer or a yong cowe, come you for corne. But not as the popish clergy read it in a calf­like construction, cum faciam vitulam, & sometime in the scripture, namely when the thing which is sacrificed, or is offered to the Lord, is ioyned togither with the said verbe, or where the text [Page 763] doth manifestly speake concerning Sacrifice: as when the Scrip­ture saith, Facere, that is, sacrificare agnum, to sacrifice a Lambe, A Goat, fine flower, and the rest of like sort, in the Hebrew con­struction, not in the Latine, as Leuit. 15.15. Moses speaking of two turtle Doues to be offered in sacrifice, Facies (saith hee) vnum pro peccato, Thou shalt make or offer one for a sinne offering, the other for a burnt offering, alterum in holocaustum, & Numb. 28. Agnum vnum facies mane, that is, offeres seu sacrificabis, Thou shalt offer or sacrifice one Lambe in the morning: but no where the word [...] in this proposition, [...], doth signify to sacrifice but to doe this which was done in the first Supper, doth belong as well to the dispensation as to the receiuing of the Supper.

Moreouer, these words, Hoc facite, doe this, are referred to that which the communicants must doe, in the vse and taking of the Supper: which is euident by that, that Paule doth apply them not onely to Priests, but to the whole Church of the Corinthians. Therefore he biddeth that the guests or communicantes should first take, and then eate the bread broken, and should drinke the wine powred in: which are the sacramentall rites prescribed to all commers to the Lords table, namly a comely taking of the out­ward signes into the hands, an eating and drinking of them.

Did not Christ in the last Supper offer himselfe to God the Father, vnder the forme of bread and wine, and com­maund the same to be done vntill the end of the word?

Truly, he presented both in actions and words the sacrifice which he was about to offer vpon the Crosse the day after, and commaunded a remembrance thereof to be made: but he ney­ther offered himselfe really, corporally, and properly in the forme of bread and wine to God the Father, nor commaunded an ob­lation to be made for remission of sinnes,

1 Because, with one offering once done, and perfected (not with two, one vnbloodie, another bloudie: one primarie, another se­condarie, eyther cōmemoratiue, or applicatory, not by repetition of that one) he hath consecrated for euer thē that are sanctified Heb. 10.12 14.2.5.6.. Beside, where there is remission of sinnes, there is no more offering for sinne. Heb. 10. vers. 18.

[Page 764]2 Because both by the word and also by a lawfull vse of the Sacraments outwardly, and by the working of the holy Ghost in­wardly, and by faith the fruite of that onely offering is applyed vnto vs.

3 Because the representation or application of a thing, is not the thing it selfe, for those things which differ in nomber, in ob­iect, in measure, in manner of doing and in adiuncts, as the Supper of the Lord and the sacrifice of Christ vpon the crosse doe, truly cannot be the same: neither are the Image of a thing & the truth it selfe the same thing, vnlesse among them which are weak wit­ed, but euen the very application of satisfaction doth imply a sa­tisfaction formerly made.

4 Neither did Christ offer any sacrifice, or commaunded to be offered by priests in the Supper, by which they may be purged, & their sins forgiuen.

5 Neither hath any thing power to satisfie for sins besides that one sacrifice of the crosse.

6 And without shedding of blood is no remission of sins. Heb. 9.22. Neither is it said in any place in the scripture, that Christ was offe­red to God, but by reason of his death. For Heb. 9.25. Not that he should offer himselfe often, for then must he haue often suffered.

7 Neither is it apparent in the Scripture, that Christ is to be sacrificed vnto God, that his sacrifice may be applyed to vs, but to be receiued by faith Rom. 3.25. Whome God hath set forth to be a reconciliation thorough faith in his bloud.

8 Trulie, he is sacrificed after a certaine manner, by preaching of the gospell Rom. 15.16 and is crucified, Gal. 3.1 but figuratiuely and spirituallie: Not to God, but to vs, that with our whole soules we may im­brace him being receiued by true faith.

9 Because, since that, the chiefe priest is now exhibited, the A­postles substituted no second priests of the new Testamēt, & properly so called, either to Christ, or to those of old time Heb. 7.24..

10 Because the alone, & the same most perfect sacrifice of Christ abrogated all outward sacrifices whatsoeuer.

11 Because there is no reall sacrifice, outward and propitia­torie, but bloudie: but if there be shedding of bloud in the Supper made Sacramentally, it is not therefore reallie.

12 Because the place, Malac: 2.11. from the rising of the sunne, [Page 765] vnto the going downe of the same, my name is great among the Gen­tiles, and in euerie place incense shall be offered vnto my name, and a pure offering: is not vnderstood of outward Sacrifice, but allegori­cally or metaphoricallie (by allusion to the legall ceremonies, & their wordes being vsed, as also. Esai. 22.) concerning spirituall sacrifices, that is concerning the spiritual worship of God; which especially, shined to the church, in the time of Christ, when as the Gentiles imbraced the preaching of the gospel, concerning which. Heb, 13, 15. &. 6. &. 56. 66 Let vs by Christ himselfe offer to God the sa­crifice of praise.

13 And whereas Daniell, 12.11 saith, that in the last times (Anti­christ raging) a docilie sacrifice shalbe offered, that is to be meant ei­ther of the daily legall sacrifice, which was interrupted in the time of Antiochus, and afterwarde quite taken away in the destructi­on of Ierusalem, as Chrisostome will haue it, in the oration a­gainst the Iewes, or metaphoricallie of the worship of God pre­scribed out of his worde, to be taken away, Antichrist possessing the worlde, as Hierom will haue it vpon Daniel, Chap. 12.

14 But although Melchisedech was a figure of Christ, yet not in regarde of outward sacrifice, whereof there is no mention made. Gen. 14.18.19.20. neither in all that comparison of Christ with Melchisidech, which the Apostle doth vnfold most accu­rately. Heb. 7.

But 1. because Melchisedech was a King and also a priest.

2 Because the same Melchisedech as a Priest blessed Abrahā, that is, he prayed, for the grace and fauour of God to him, saying blessed art thou Abraham of God most high.

3 Because he is set forth vnto vs in the scripture without ge­nealogy as though he were eternal.

4 It is gathered that he was more excellent then Abraham & his posterity by that, that Abraham offered tithes vnto him. Notwithstanding that we may graunt (which is not spoken) that Melche­sedech, (before he entertained Abraham with a banquet return­ing with his seruants from the conquest, tooke parte of the bread and of the wine and sacrificed, that is oblation being made, gaue thanks to God for the victorie and for the wholesome vse of bo­dily foode, and for all other benifites (which was the custome of the holy fathers, and which also went forward from them to the [Page 766] Gentiles: as Atheneus doth praise Homer because he describeth the Grecian Princes neuer to sit downe at the table, or to depart without Sacrifice and praiers) it doth not therefore follow that that thanksgiuing was a Sacrifice applyed for Abraham and his companie, that it might merit for them remission of sins.

So in the Lords Supper there is made a most holy Sacrifice, that is, the bodie and bloud of the Lord being tasted, wee giue thanks for spirituall nourishment, and for so great victorie, whereby Christ hath ouercome sinne and death for vs, and hath made his conquest common vnto vs, but this thanksgiuing doth not de­serue for our selues or others, remission of sins. It doth much lesse follow that Christ in the Supper offered himselfe to God, in the forme of bread and wine: but onely in an argument Allegoricall, it followeth that the bread and wine offered of Abraham, were types of Christ, who offereth himselfe to vs in the Supper, to be receiued by a true faith. In which sense, the Fathers doe apply the type of Melchisedech to the Supper of the Lord. Which thing Lombard doth inough declare. Melchisedech shewed the rite of this Sacrament, 4. Sentence distinct. 8 when as he offered bread and wine to Abraham.

Lastly, wheras the ancient fathers doe euerie where call the Eucharist a sacrifice, they do it.

1. For the blessing of the signes.

2. Because in this mystery there is a commemoration of that onely sacrifice which was made for vs vpon the crosse, and a cer­taine representation of it vnder the image of the Sacrament.

3. Because it is an Eucharisticall sacrifice by reason of the so­lemne profession of faith, praiers, and especially of a peculiar gi­uing of thanks.

4. Because in it we consecrate our selues wholy vnto God. Ro. 12.2

5. Because in old time it was a custome, that when the holy Sup­per was celebrated, the faithfull did offer almes, wherewith they might helpe the needie brethren, which also is a kind of spirituall Sacrifice Heb. 13.16. Distinct. 2, Lombard saith, Christ died once vpon the crosse, and there Sacrificed in himselfe, but he is daily offered in the Sacrament, because in the Sacrament there is a remembrance of that which was done once. 4. senten. And Distinct. 13. It is called a Sacrifice as it were a holie thing done, because by a mysticall prayer it is consecrated for vs in remembrance of the Lords passion.

Because in the celebration of Mysteries, there hath beene alwaies a threefold oblati [...]n obserued in the Christian Church: one meere spirituall, whereby euery one doth present himselfe before God, with a contrite heart, and endued with faith: another visible, euery one bringing something, least he should appeare before God emptie, Ex. 23.15. The third, both of the bodie and of the bloud of the Lord himselfe, whether are both the latter iustly taken away by our Churches?

Yea rather, neither of both, if they be rightly vnderstood, is taken away, but rather renued. For although now, almes are be­stowed not as in times past, whereby both the common feasts, which they did call [...], loue feasts, were furnished, and also the ministers, and the poore were helped, and which serued for other necessarie vses of the Church, which were wont to be laid either vpon a table, or a cupbord made for that purpose, (which in the Canons which they call the Apostles Canons, Canon. 3. is called [...], or an Altar) and by solemne prayer vnto God, consecra­ted to holy vses, the bread & wine first of al being set apart, which they did blesse seuerally to the vse of the Sacrament: yet notwith­standing, the loue feast, being now taken away, according to the Precept of Paul, If any man be hungry, let him eate at home, not in the Church, 1. Cor. 11.34. and so by little and little, things being so ordained in the Christian Church, that wee neede not labour to seke goods, wherewith Ecclesiasticall persons are nourished, but rather wee must bee carefull, that the wealth wherewith they do abound be bestowed in good vses. It was not needefull to re­taine in our Churches these kinds of offerings, prescribed by no lawe in the word of God: but it is better to take heede by what means both iust stipēds may be paid to the ministers of the word, and also that the poore of euery place may be prouided for, and also that an eye may be had to setting vp of schools, and to nou­rishing of poore schollers, & to maintaine the buildings of Chur­ches, neither yet is the collection of priuate almes, therefore to be neglected.

Therefore the offering of the vnbloudie sacrifyce doth remaine among vs sound: whether you regard the blessing it selfe of the signes, that is, the rehearsing and explication of the Lords insti­tution ioyned with prayers, wherby after a sort the passion it selfe [Page 768] of the sonne (as Cyprian speaketh) is offered to God the Father, and the whole Church, shewing the death of Christ, after a sort doth sacrifice and vowe it selfe to God: whether by name of a sa­crifice, you vnderstand the solemne profession of the Christian faith: or finally the giuing of thankes and bestowing of almes.

What is it to Take?

Amongst the Euangelists it is [...] or [...], which is pro­perly vndrestoode of the hand: from whence also, euery thing whereby a thing is taken, as the handle of a cuppe, the eare of a pot, the hilt of a weapon, is called of the Grecians [...].

2. Neither is it like to be true, neither can it be gathered out of the historie of the institution of the Lords Supper nor by the ma­ner of the sitting of Christ and of his Apostles at meat, that Christ in the first Supper put bread into euery Apostles mouth. For Io. 13 23. Iohn is said in the last Supper, to haue leaned of Iesus bosome; namely according to the manner of feasts of that time, wherein, in taking of meate they being stretched forth, did leane vpon the ground, or in an high chamber trimmed with beds: as wee may reade, Luk. 22.12. so that they did make, as it were, a certaine circle, and the next did as it were leane vpon the former, their heades alwaies within, and their feete stretched out with­out.

3. Moreouer, the manner of taking both of me ate and drinke with the mouth, not with the hand, agreeth not to those of age, and to the great ones, that is, to those which haue their wits exercised, to discerne both good and euill Heb. 5.14, (such as it be­houeth all them to bee, as much as may be, which are commaun­ded to examine themselues before they come to the Lords table) but to Infants yet crying, and which cannot discerne betweene their right hand and their left Ionah, 4.11.

4. Furthermore, that the word of Taking is to be vnderstood, of the taking by the hand, it is euident, because otherwise there should bee a manifest Tautologie in the words of Christ, when, the taking of the mouth is necessarily vnderstoode out of the wordes by themselues [...], that is to say, Eate and Drinke.

[Page 769]5. The practise also, and vse of the ancient Church doth shewe the same, whose example is extant in the wor [...]s of Ambrose to Theodosius the great, Emperour; How wilt thou stretch out the hands from which innocent bloude doth yet drop? How wilt thou take the holy body of the Lord with such hands? Theodore [...]. hist. Ec [...]lesi­asticall, b [...] 5 Chap. 8 with what rashnesse wilt thou take in thy mouth the cup of the pretious bloud? since that, by the furie of thy words so much bloud is vniustly shed.

Therefore it is a superstitious thing to forbid the communi­cants to take Eucharisticall bread or cup: for the inner mouth is no more holie, then the lips and hands. Wherefore they which put in whole little morsels into the mouth, not into the hands, of the receiuers, I cānot tel with what reason they can deny that they are papisticall, and do cherish the spawne of superstition amongst their people.

What is declared by this receiuing of bread and wine into the hands?

As true a spiritual sealing within vs by the instrument of faith, both of Christ himselfe, and also of his benefits necessarie to our saluation, as there is a true and certaine receiuing of these signes into the hands of the takers.

What doth the bodilie eating and drinking of this bread and this wine, and moreouer the conueying of it into our body signifie?

That Iesus Christ, receiued by the instrument of faith, by a Diuine vertue through the Couenant of a new league, is so farre made ours, that hee doth passe as it were, into vs by an incom­prehensible mysterie, to seale vp spirituall life in vs, and wee in like manner passe into him: yet with this difference, that in na­turall eating, and nourishment, those things which we eate and drinke, by the strength of naturall heate are changed into our substance, that there may be a renewing of that which began to be consumed: but in spiritual nourishing, the bodie and bloud of Christ doe so nourish and renewe vs, and make vs one bodie with Christ, that they doe change vs, but are not changed in vs because wee had neede, and must bee conformed to Christ, and made like to his Image. Rom. 8.29. Phil. 3.10.

Is the giuing of the signes and eating them with the mouth and the giuing and eating of the things signified one and the same in number and kinde?

No, in no wise.

1 For as there are two persons administring the Lords sup­per, on of the pastor, performing that which is done outwardly and without: an other of Christ effecting by his holy spirit that which is done inwardly.

2 And as the whole action of the Lords supper doth consist of two things, one earthly, corporall, and to be perceiued by the senses themselues: Another, heauenly, spiritual, and to be vnder­stood by a faithfull minde.

3 And as there are two parts of a man, whereof one is the bo­dy, the other the soule; so there are two diuerse giuings, one to the body, which is done by the minister, and another to the minde, performed by Christ.

And so many eatings, that is to say, one outward corporall, o­rall, naturall, and sensible, namely of sensible signes, which also is called Sacramental, which is done by the instrumēt of the mouth: the other inwarde, supernaturall, of the things signified, and to be perceiued with the eyes of faith, which is called spirituall. That first, was instituted by Christ that it might be an expresse image, of this spirituall eating and drinking.

This twofold eating Augustine acknowledged. He which eateth within, not without, he which eateth in heart, not which presseth with his tooth. Tractat. 36. vppon Iohn. b. 4. dist. 1.9. And Lombard, As there are two things of the sacrament, so there are two waies of eating, one sacramentall, whereby the good and bad doe eat, the other spirituall, whereby onely the good doe eat.

For looke what those earthly gifts are to mans body & the in­struments thereof, that are heauenly giftes to the soule, & the most excellent instrument thereof which is faith. But earthly signes are laid hold vpon with the body, and the instruments thereof, that is to say, sensibly, and corporally: therfore the celestial good things are receiued onely with the soule and with the instrumēt thereof, that is, to say by faith spirituallie and intellectuallie Ioh. 6.35, frō whence also that may be gathered that the word manducandi, that is of eating, is taken concerning the partaking of the signes, pro­perly, [Page 771] but concerning the participation of the bodie of Christ, in a borrowed sence.

Seeing that the flesh of Christ is corporall, is not the eating of it in the Supper also corporall?

Truely the flesh of Christ is corporall, in respect that it is a bodie, but it is not corporall by speaking properly, in respect that it is meat, for as much as, our bodie is nourished, neither with his flesh nor bloud, as if it were foode for this corporall, tempo­rall, and brittle life: for this would bring in a Capernaiticall eating of his flesh,

But it is spirituall, not in respect of essence, but in the manner of receiuing, and by the spirituall strength and efficacie of our no­rishing by it, because the spirit or minde of man doth receiue it by faith alone, and really and truely (for there is also in spirituall acti­ons their realitie) is nourished by the vertue of the holy Ghost, and is fed vnto spirituall and eternall life. And truely the benefit of spirituall life doth redounde also to the bodie it selfe, foras­much as from thence it is regenerated, it is sanctified, and at length shall be partaker of the blessed Resurrection, but neuerthe­lesse, that meat is not to be called corporal but spiritual because it giueth onely spiritual nourishment. Therefore although there is an eating of the bodie, in which respect, that is to say, in respect of the terme or obiect it might be called corporall, notwithstanding in respect of the manner it is not a corporal eating. Therefore see­ing that the flesh of Christ is only spirituall meate, and in like manner the bloud of Christ spirituall drinke: it followeh that the flesh of Christ is eaten onely spiritually, and also that his bloud is drunke spiritually, that is, with the mouth of the spirit or soule, namely by faith, which the holy Ghost himselfe doth ingender in our minds. Ioh. 6.51.

Because the commaunding words of the Supper; Take and eate, doe speake of a corporall action and of one eating with the mouth: And concerning that, which ought to be taken and eaten, Christ saith a little after; This is my bodie: whether therefore is the true bodie of Christ taken by a cor­porall action and eating?

The Maior is denyed: because seing that the holy Supper (as hath beene said) doth consist of two things, earthly and heauen­ly, or of the signe and of the thing signified, there are two sorts of eating: and therefore a twofold eating is commaunded, one of the signe, another of the thing signified; that, corporall and sen­sible, but this, spirituall and intelligible.

The word of eating is attributed to that properly, but to this figuratiuely, as Psal. 14.4. The workers of iniquitie eate vp my people as they eate bread. And Ioh, 6.53. Otherwise it should followe, that the bodie of Christ is to bee eaten by a corporall action, which is a horrible thing, and the conceipt of the Capernaits. For Christ goeth not into the belly, but into the heart, Ephe. 3.17. & therefore is not eaten with the mouth Mark. 7.18 19. And whereas to auoide this absurdity, some doe faine a corporall eating, which may bee done after a heauenly and supernatural manner, it is a deuised for­gerie vnutterable, and no way is intelligible, and moreouer im­plying a contradiction.

What is it to eate the bodie and to drinke the bloud of Christ?

It is not onely to beleeue the promise of God, which doth wit­nesse (as Christ himselfe expoundeth it. Ioh. 6. vers. 35. I am the bread of life, hee that commeth to mee shall not hunger, and hee that beleeueth in mee shall neuer thirst. Where the Lord doth de­clare, that, to beleeue, is to drinke, and to come to Christ by faith, is to Eate) that the flesh of Christ is crucified for vs, and his bloud shed for vs for remission of sinnes: but to be spiritually refreshed and to receiue spirituall life and strength by a true communicati­on of the bodie of Christ, as it were by nourishment: (as Christ saith, He shall not hunger, nor euer thirst,) and moreouer to lay hold vpon Christ by faith not appearing a farre of, but so vniting and insinuating himselfe vnto vs, that he may be our head, & we his members.

& Tractat 26. &. 27 vpon Iohn Whereupon Augustine in the second Sermon, De verbis Apo­stoli, saith, That same manducare, to eate, what is it but to be refre­shed? that same bibere, to drinke, what is it but viuere, to liue?

This is (saith hee) to eate that meate, and to drinke that drinke, to abide in Christ, to haue Christ abiding in him: as Christ him­selfe declareth. Ioh, 6.56, Hee that eateth my flesh and drinketh my [Page 773] bloud, dwelleth in mee, and I in him. And by this, hee which dwel­leth not in Christ, and in whom Christ doth not dwell, without doubt, hee neither eateth his flesh spiritually, nor drinketh his bloud: although carnally and visibly hee presseth the Sacrament of the bodie and bloud of Christ with his teeth.

Therefore the eating of the flesh of Christ, and the drinking of his bloud, is not onely faith, but a certaine consequent and effect of faith, namely the inward coniunction of vs with Christ, the ef­fect whereof is ioye in God, and moreouer life eternall Iohn. 6.51 54.56. 1. Cor. 5.8.

Seing that Christ is giuen daily in the word to be eaten by faith, and is there eaten of the faithfull, Iohn. 6.35. why is there neede of the supper?

That by this Sacrament as by an action more euident vnto vs, or by a word visible, that is, shewing that selfe same thing to the eyes, which the word doth signifie to the eares of the hearers, our faith being more exercised, and more confirmed, we may eat him more and more, and may apply him vnto vs more nearely & more effectually; and moreouer by Christ so eaten, we may haue more spirituall sense, motion, and life, vntill, in that last day, need­ding the vse neither of the word nor of the Sacraments, we all in Christ, and with Christ being present with vs in verie deede, in heauen, doe enioy that euerlasting spirituall life.

Now therefore at the length distinguish exactly the waies of eating of the bodie of Christ.

As it is a Sacrament, it is not taken generally for the whole action of the Lords Supper, and for the taking it selfe both of the signe, and also of the thing signified, but for the signe it selfe, Question vppon Leui­ticus. 57. as Augustine saith, Secundum quendam modum, Sacramentum corpo­ris Christi, corpus Christi est, that is, after a certaine manner, the Sacrament of the bodie of Christ, is the bodie of Christ: and hee saith the same thing oftentimes, Sacramentum Ecclesiae duobus constare, Sacramento, & re sacramenti, that is, That the sacrament of the Church doth consist of two things, of the sacrament, & the thing of the Sacrament.

In this sense, one eating is outward, Sacramentall, Symboli­call or Sacramentall onely, namely, of them which in the Lords [Page 774] Supper doe eate that holy signe of the body of Christ with the mouth of the bodie, but which without faith is of no moment to saluation.

Another is Mentall, or spirituall only, namely of the thing signified, which is done by faith alone, by hearing, reading, and meditating of the word of God, concerning which, Ioh. 6.53.54 55.63. (and it belongeth to all times: but yet onely to the faith­full, and in the olde time also it was common to the Fathers Cor. 10.3.) verily, verily, I say vnto you, Except yee eate the flesh of the Sonne of man, and drinke his bloud, yee haue no life in you. Whosoeuer eateth my flesh, and drinketh my bloud, hath eternall life, And my flesh is meat indeede, and my bloud is drinke indeed.

Concerning which eating, Hierom saith, Quando audimus ver­bum Dei, tunc caro Christi & sanguis eius in aures nostras funditur, that is, vpō psalm. 147. When wee heare the word of God, then the flesh of Christ and his bloud is powred into our eares.

Finally there is another, Spirituall and Sacramentall toge­ther, in the lawfull vse of the Lords Supper, that is to say, of them which in the Lords, Supper, do eate both the signe of the bodie of Christ, with the mouth of their bodie, and also the bodie of Christ with the mouth of the soule it selfe, that is, they receiue it by true faith and are truely partakers of it by the working of the holy Ghost eating not only panem Domini, the bread of the Lord, but also panem Dominum, the bread, the Lord, as Augustine som­times said.

Although it is the same, not a twofold receiuing of the same, and one Christ, that is to say, spirituall, by faith, whether it be gi­uen to our minde to bee taken in the bare word, or Sacramen­tall signes beeing added thereunto. And therefore it is not to bee denyed that those words Ioh. 6. doe belong to the spirituall eating which is done in the Supper. For although Christ then spake not of the signes themselues, yet he spake of the matter of the Sacra­ment. For which cause the Fathers in their Homilies especially to the people, applyed that place to the Sacrament of the Eucha­riste.

But as for a carnall or orall eating, whereby the bodie of Christ may bee receiued with the mouth, and conueyed into the [Page 775] stomack, there is none, because it cannot stand with a spiritual ea­ting & with his ascention Iohn. 6. verse. 62. And because carnal eating, is not only vnprofitable, but Capernaiticall: but the spirituall, quickneth (as it is in the same place Verse. 63..)

But whereas Bellarmine goeth about to prooue that the words of Christ. Iohn. 6. are properly to be vnderstoode of the corpo­rall eating of the flesh of Christ, which may bee done in the Eu­charist, Book. 2. of the sacrament, Enchir. Chapter. 5 [...]. (which hee calleth Sacramentall) because Christ confir­med with an oathe, verilie, verily, which is not lawfull to adde, but in most plaine sentences, and which cannot be wre­sted to another sense, least a gappe bee thus opened to per­iuries.

It is easily confuted, because Christ, Iohn. 3, 3, vsed the same oath in one figuratiue sentence, and taken of Nichodemus to ano­ther sense, verily, verily I say vnto thee, except a man be borne againe, hee cannot see the Kingdome of GOD. And to make it a proper speaking: a most absurd consequence should followe, that euerie one, comming neuer so vnworthilie, shall haue eternall life, for all such should eate the flesh of Christ. vpon Psal, [...] 97

But contrariwise, Augustine speaking of those words of Christ, saith, Hast thou vnderstode spiritually? They are spirit and life. Hast thou vnderstoode carnally? so also they are spirite and life, but they are not to thee: vnderstand spiritually those things which I haue spoken, Yee shall not eate this bodie, which yee see, and drinke that bloud which they who shall crucifie mee shall shed. I haue com­mended vnto you a certaine Sacrament, beeing spiritually vn­derstoode, it shall quicken you: but the flesh profiteth no­thing.

And (in his Tract. vpon Iohn) To beleeue in Christ, This is to eate the liuing breade. And hee saith that those words, Except yee eate the flesh of the sonne of man, doe signifie nothing else, De Doet, Chr stum Book 3 Chapter 16 but that wee must communicate with the Lords passion, and sweetely thinke in our mindes, that the flesh of Christ was crucified for vs.

And hee saith, Ʋt quid paras dentem & ventrem? Crede, & manducasti: that is; Why doest thou prepare thy tooth and [Page 776] thy belly? beleeue and thou hast eaten: in which words truely, hee granteth that the flesh of Christ is eaten figuratiuely, whether we regard the essence, or the manner of corporall eating.

Which are the Sacramentall or definitiue words, or the words of promise, which the Lord added to the signes?

Namely, those which doe shewe as it were the kernell, or in­ward matter, or the thing signifyed: whereof some are said con­cerning the bread: and some concerning the cuppe. And true­ly there are two parts of that speach concerning the bread: the first, This is my bodie. The latter, Which is giuen for you, or is broken.

Which is the subiect of the former part, and also the Attribute?

The Pronoune demonstratiue, This, not taken adiectiuely, but substantiuely, which doth not signifie a singular thing, and vnfruit­full, or any singular thing of a more general substance, which may signifie the same thing with that which is spoken of, or (as Scotus speaketh) may pro eodem supponere, that is, put in the place of the same, so as they which are signifyed by the subiect & attribute dif­fer not betwixt themselues, except in a diuers manner of concei­uing, as though the sense should be; This thing cōteined in the bread is my bodie. Neither also is that subiect to be vnderstoode of that which was bread: as if wee should speake of that which Moses held in his hand, and which was a staffe or a rod. This is a Serpent, or this, which was water, at the mariage in Cana, is wine; Also it is not to be taken for the aduerbe of place, Hic, here.

But that pronoune demonstratiue, is referred to certaine breade, which Christ tooke, brake, and gaue to the Disciples, but it is not referred to his owne bodie: Paule being the interpreter. 1. Cor. 10.16. The bread which we breake, is it not the communion of the bodie of Christ.

It is false therfore, which Bellarmine assumeth booke 1. chap. 9. concerning the Eucharist; that, Hoc, this, cannot be spoken of a thing which is seene, and openly knowne, vnlesse that thing be of the neuter gender.

But the attribute is, corpus meum my bodie, which is spoken con­cerning the subiect, that is to say, true bread. But the couple, wher­with that attribute is ioyned with the subiect, is the Substantiue Est, is.

Is the verbe Est, to be taken essentially, or substantiuely and in his naturall signification?

In no wise: but significatiuely, representatiuely, and figuratiue­ly: and againe, Bellarmine is deceiued, who thinketh that this verbe cannot by any meanes bee taken in any other, then in the proper signification: because by no reason at all, neither Phisi­call, nor Logicall, nor Theologicall, can an vnlike thing be saide of an vnlike, properly, existently, essentially, and substantial­ly: but onely figuratiuely. Neither can two things remai­ning substantially diuided. how much soeuer ioyned and vnited together in their essences, bee truely saide so to bee one [...], that one may truely be said to be another substantially. So the soule cannot be truely said to be the bodie, or the bodie, the soule, although conioyned personally in one man: yet in that pe­culiar (and beyond all example) vniting of the humane nature by subsistence of the Deitie in the person of the Sonne, God is said to be a man, and man, God, against Nestorius, by vnitie of person, and [...], by naming one by the other against Eutiches.

According to what sense, is the bread of the Lords Sup­per the bodie of Christ?

Not according to an essentiall, or personall, or reall, but accor­ding to a mysticall meaning, Sacramentall, and significatiue, whereby; the thing which doth signifie, taketh the name of that thing which it signifieth; saith Augustine, namely by reason of the Ana­logie, or mutuall respect both of one to another, and also to him from whom it is taken.

For Christ teacheth not in this proposition, what that bread and that wine is in it owne nature and substance, or in the same signification of diuers words, or what is contained in them: but what they are in signification, in office, in vse, in proportion. In nature they are bread and wine: in signification they are the bo­die and bloud of Christ. And therefore here the predicate is spo­ken [Page 778] of the subiect, Sacramentally, that is to say, in that kinde of signification, wherin the thing signified is no lesse truely offered, and to be taken spiritually by faith then the signe it selfe is deliue­red to be taken with the instruments of the body.

What manner therefore of predication is it?

Not proper and regular: for that proposition is not identicall (wherin the same thing is said of it selfe, as, This is bread, of bread, This is a bodie, of a bodie) seeing that breade and the bodie of Christ doe differ in kinde: neither is the speciall spoken of the singular, nor the generall, the difference, the proper, or the acci­dent, of the speciall, as Peter is a man, a man is a liuing creature, apt to be taught, white: but an vnlike thing of an vnlike, the thing signified, of the signe, yet notwithstanding propor­tionally, as the manner of relatiues doth require: for things se­uered, or vnlike, if there bee an Analogie or signification, may so be conioyned, that they may make a proposition, but figura­tiuely, as I am the vine, Iohn. 15.1. and the field is the word. 13. Mat. 38.

Therefore this predication is figuratiue, and that not simplie Metaphoricall, or allegoricall, (like as, the flesh and bloud of Christ are called the meat and drinke of the faithfull) but Meto­nimicall. For, most rightly it is called a Metonimie not of the continent for the conteined, but of that manner, whereby the name of the thing signified, is giuen to the signe. As in this proposition, The bread is the bodie of Christ, the name of the thing signified, which is the bodie of Christ, is giuen to the signe, namely bread. Therefore it is a metonimicall speaking, verie fa­miliar in the scriptures: as Gen. 41.26 the seauen kine are seuen yeares. Iohn is Elias Math. 11.14, that is to say figuratiuely (for the predication of a sin­gular concerning a singular, is not true, but figuratiuely:) Herod is a Foxe Luk. 11.32., that is to say, Metaphorically. Christ is the way Iohn, 14.6, The doore Iohn. 10.7, bread Iohn. 6.53, The rock is Christ Ier, 10.4 So the bread of the Eucharist is the bodie of Christ, figuratiuely, metonimycally, and Sacra­mentally.

For the bodie of Christ cannot bee called breade, regu­larly, and properly, when as the bodie of Christ is neither the [Page 779] Genus nor the species, nor the differentia, nor the proprium, nor the Accident of bread. Whereby it commeth to passe that the predication of the bodie of Christ concerning the bread Eucharisticall, is figuratiue, seeing that, euery predication is, either proper, or figuratiue, for a third time of predication there is none.

For it is a foolish thing to say that Sacramentall predications are vnusuall, whereof there is so frequent vse in the Scrip­tures.

And truely this figuratiue predication is, not in euery word seuerally, and considered in it selfe: but in the whole attribution: for bread is bread properly: and the bodie not allegoricall, not tropicall, not figuratiue, much lesse a spirit, or vision: also not a mysticall bodie, which is the Church, or a signe of the bodie: it signifieth not the merit of Christ; but the proper body of Christ: for the true body of the Lord is altogether spo­ken of the true bread, I say, it is in the whole attribution, because the copula or word est is, doth ioyne together two things vnlike: which wee may resolue thus, Bread is the signe or seale of the bo­die of Christ.

But againe, it is to bee noted, that it is not onely a figura­tiue, Metonimicall, or significatiue speech, as this is, The field is the world, that is, signifieth the word, and other like in parables (because so it should more faintly expresse the nature of that mysterie) but Sacramental: because therwithal the exhibi­tion of the thing sealed is promised, as in this proposition; Rods boūd together, are the Romane Empire, that is, they do not barely nor simply onely signifie the Iurisdiction of the Romane Em­pire, but they doe certainely testifie that the Empire together with the signes is transferred to him to whom the rods are law­fully deliuered. So, that which is promised by worde, and is signified by signes, is truely also giuen of GOD, but to be ta­ken by saith.

Is not the proprietie of the speach, or the word to bee kept in the verie words of the Supper?

Seeing that, the appellation of the worde is vsed some­time in a larger, sometime in a stricter signification, true­ly, in the very wordes of the Supper, the Sacramentall [Page 780] word is to be kept: but this same sacramentall word is vnlike to other regular predications: and it is to be made plaine by a con­uenient interpretation, agreeing to the nature of the Sacraments. For in a Sacramentall speach, not so much the letter, or the sound of words, as the true sense is to bee followed, that is to say, which doth agree with the nature of the Sacrament, which Christ insti­tuted, and with all the circumstances of the institution, and with the Analogie of faith.

Is it not a proper proposition, wherein the Subiect and the attribute are vnderstood so to be coupled, that the Attribute is in the Subiect, or in the place wherein the subiect is as Deut. 12, 23. The bloud is the life because it con­teineth the life?

Not at al for neuer can any thing be properly predicated of another thing, in which it existeth or to which it is conioyned, although it be a streight coniunction, but onely figuratiuely. Therfore if the breade bee therefore the bodie, either because some hidden thing in the breade is the bodie of the Lord, or because in this breade is that bodie of the Lord: it can neuer bee prooued that these words, This is my bodie, are a proper predication.

Are the places of Scripture, which are the grounds of Doctrines, or of the Articles of faith, and of the commandements of God, alwaies to be taken without figures altogether, as the words doe sound?

No: seeing that there is no lesse certaintie in a figuratiue speech, which may bee applyed to the nature of the thing, con­cerning which it is spoken, then in a proper. Like as the first promise of the Gospell was published by God in a figuratiue speach: The seede of the woman shall breake the Serpents head. Gen. 3.15. which Iohn declareth in a proper speach. 1. Epistle chap. 3. verse 8. The sonne of God appeared that hee might dissolue the works of the Diuell.

And the first chapter of Iohn is the ground of Doctrine, con­cerning [Page 781] the person of Christ, and yet in it are figuratiue speeches Verse. 4. & 5. That light was the light of men. And that light shi­neth in the darkensse, and the darkenesse comprehended it not.

But is it not absurd, that Christ spake tropically, (and there­fore enigmatically, that is, obscurely, or doubtfully) in the institution of his supper with the Dis­ciples which were rude and simple?

In no wise: for the thing it selfe sheweth that that Metonymi­call speech, was not enigmaticall, doubtfull, or darke to the Dis­ciples: for vnlesse it had come into their minde, that bread was called of the Lord, his bodie, because it was a signe thereof, doubtlesse they had beene troubled at so prodigious a thing as followeth vpon the proper and literall sense of the words: And that so much the more, because almost at the same time they could not vnderstand farre more easie things Iohn. 14.8. & 16.17: a seeing therefore they are not trobled with these words, it is plain that they vnder­stood those things Metonymically after the mnaner of the Scrip­ture: Especially as a little before they had eaten the Lambe; which in the same sense is called Pascha, that is, the Passeouer. Exod. 12.27.

Which is the other part of words of Christ concerning the bread?

Which is giuen for you. In Luke. 22.19. or Ʋ Ʋhich is broken for you. in Paule, 1. Cor. 11.24. For in Mathew, and Marke this part is wanting: the subiect of which member, is not bread, but bodie, expressed in the Pronoune Relatiue, which: And the Attribute, VVhich is giuen, (or deliuered for you) (namely vnto death,) or is broken, that is, Esay being interpreter, Chap. 53.10. He is broken with sorrowes, or is crucified and killed.

Ʋ Ʋhat is signified in this proposition?

1 The mysticall bodie of Christ is not signified (for the my­sticall bodie of Christ which is the Church is not giuen, or deli­uered, or broken for vs) but the true bodie.

2 It is signified that Christ gaue not a glorified and spirituall bodie, and therefore that the flesh of Christ is not simple meate, in respect that it is glorified: but that it is liuing meat vnto vs, in respect that it was in time past crucified. Iohn. 6.51.

3 It is gathered by a proper and regular predication, that the bread is not called the body of Christ, but figuratiuely: because [Page 782] it is vniuersally true of a proper and regular signification, What­soeuer is the predicate of the predicate, is also the predicate of the sub­iect. But that which is said heere of the bodie of Christ, cannot be spoken properly and regularly of bread. For bread is said to be giuen to vs, properly, not giuen for vs: Neyther is wine said properly to be shed for vs, by powred in, to vs.

Againe, that, which is giuen, is (but an Enallage of the present time for the future) spoken for that, which shall be shortly giuen vpon the crosse, but not in the Eucharist: Because Christ there­in, offered not, or gaue his bodie for a sacrifice, but vpon the crosse. For it is an vsuall Enallage of scripture, to speake concer­ning a thing now instant, & to be forthwith, as it were of a thing present. And so to vse the present tense for the future. So Mat. 26.24. Wo be to that man, by whom the sonne of man is betrayed. And Iohn. 10.15. I lay downe my life for my sheepe. And the com­mon translation hath. VVhich shall be giuen for you.

Ʋ Ʋhich is broken, cannot be affirmed of the signe which the Lord had broken alreadie, neyther can it be spoken of the bodie of Christ, vnlesse it be Metonymically, seeing that it was said of the bodie of Christ. Exod. 12.46. and Iohn. 19.36. yea shall not breake a bone thereof.

4 And also the loue of Christ towards vs is commended, be­cause when he owed nothing to Death (because he was without sinne, for he was holy and vndefiled Heb 17.26) he would vndergo it for vs.

5 Last of all, the fruit of his death, because he is said to be de­liuered vnto death, not onely for the Apostles, but for many.

What are the words of the Lord concerning the cup?

They also, consist of two branches, the former is in Mathew and Marke, This, is my bloud of the new Testament: Or, as Luke and Paule hath it, This cup is the new Testament in my bloud.

The subiect of which speech is [...]. This of the neuter gender, but not, hic, this, in the masculine gender (as hath the old inter­pretation) which pronounce hoc, this, is referred to the wine, not to the bloud (for so it should bee an Identicall proposition) which is manifestly plaine out of Luke. 22.20. who addeth vnto [...], that is, this, the Noune [...], that is, cup or wine, as as if he had said: This which I hold in my hands, and giue to you: And the predicate, is bloud, or the new testament in my bloud. The [Page 783] couple, the verbe substantiue est, is; which in Luke is wanting.

In which proposition surely, it cannot be said without a Me­tonymie, that the word cup, is taken for wine which is contained in the cup, and that, this cup, is that New testament.

In the one is the continent put for the thing contained, in the o­ther of the thing signified is for the signe. For properly & accor­ding to the word, the cup it selfe, or wine, is not the new Testa­ment it selfe, but a pledge and seale of the new Testament, or ra­ther that wherewith the Testament is established, that is to say, of the bloud of Christ, like as Circumcision was called the old Co­uenant. By all which it appeareth that the words of the Lords supper are ful of figures, but yet most vsual & easie to be vndestood.

Whether may this proposition of Christ. This is my bloud, be so com­pared with that of Moses saying, Exod. 24.8. (concerning the bloud of calues, this is the bloud of the couenant, that both here & there, bloud being in deed, & in it owne essence, (as that being holden in the hands of Moses, and this in the hands of Christ) be demonstra­ted properly, and not figuratiuely?

In no wise. For Moses truly sprinkled the people with the bloud of the offering taken out of a basen, & that bloud was a sacramen­tal signe, & therfore that enuntiatiō of Moses was identical, rightly expressed in these words, this is the bloud of the couenant. But Christ gaue to his disciples wine contained in the cup, and sacramentally signified the thing by the signe of wine. Therfore in the enuntia­tion of Christ, this, namely the wine which was contained in the cup, is one thing, that bloud of the new Testament, that is, the thing it selfe of that sacrament, is an other thing. And therfore the enun­tiation of Christ is rightly expressed in these words, hoc est sanguis, this is bloud.

What is the new testament in the bloud of Christ?

They acknowledge that the name of Testament is the same here, that Couenant is, who do take it to answere to the Hebrew name, Berith, and therfore to declare [...] which is an agreement be­gun betweene them which first did disagree, which signification doth especially heere accord: although it commeth all to one rec­koning whether we vnderstand the new couenant begun by the bloud of christ, or the wil of christ dying (which is signified by the word testamēt) established & confirmed by his own bloud shed.

For the particle, In, in the Hebrew phrase doth not signifie a simple coniunction, inexistence, or reall concomitancie, as though it had beene said, with my bloud, but the cause, the manner, the in­strument, and the adiuuant cause of any thing: as Psal. 33.16. The King is not saued, in multo exercitu, that is, by the multitude of an host, and Rom. 5.2, In the bloud of Christ, that is, by the bloud, as it is expounded. Coloss. 1.22. Rom. 3.14. But this Testament, is not any corporal draught of the bloud of Christ, or drinking of wine, but it is the couenant of grace, reconciliation, or agreement, and a couenant betweene God and the beleeuers, wherein God doth promise vnto vs that he forgiueth vs our sins, and giueth the holy Ghost, righteousnes, and life eternall, of his meere mercie, by faith, for the bloud of Christ shed vpon the crosse: and wee in like manner to binde ourselues to God, to receiue these his bene­fits by true faith in Christ, and to shew thankfulnes, by true obe­dience towards him in the whole course of our life: Of which couenant, Esay speaketh, chap. 59.24. and Ier. 31.31. and 32.40. Heb. 9, 15. Gal. 3.17.

Why said not the lord, This is my body of the new Testament, as he said, this cup is the new testament in my bloud?

Because, although the Testament or new couenant was esta­blished by the oblation of whole Christ, and by the intercession of his death. Heb. 9.15.16. yet notwithstanding his death was more euident in the bloud shed, then in the matter it selfe of the flesh. Therfore vnder the old couenant, Moses said, Exo. 24.8. Heb. 9.20 Behold the bloud of the couenant, which the Lord hath made with you. And therfore Christ, that the relation of the truth might be more plaine, he applied the appellation of the New Couenant, rather to his bloud, then to his bodie, yet so that he excluded not his bodie (the bloud whereof was shed) from the confirmation of the couenant and redemption of the soule. Add to this, that when Christ had made mention of drinking wine which he calleth his bloud, he remembred the new couenant: because vnder the old, the vse of bloud was forbidden Leuit. 17. Verse. 10.16, which in the other signe of bread was not necessarie to expresse.

Which is the other branch?

Which for you (in Luke) and for many, (in Mathew and Marke) is shed, for the remission of sinnes. The subiect of which speech is [Page 785] the Relatiue [...], which, and it is referred properly to the bloud, not to the wine. Truly if you look to the construction of the words in Luke, it must be referred to the cup: but because neyther the cup, nor the wine was shed for vs, that subiect is altogether to be vnderstood of the bloud: The predicate Effunditur, is shed, again by Enallage, for Effundetur, shall be shed, as the common transla­tion doth also expound it.

Yet the Lord doth seeme vpon set purpose in the institution of this mystery, although speaking of a thing to come, yet to haue vsed in both places the words of the Present Tense, that the Dis­ciples might be admonished, that this is the vse of these signes, that with the eyes of faith the things forthwith to be, should be seene as it were alreadie present in them: like as, we must be­hold them in this action by faith, as it were being before our eyes, although alreadie performed long agoe, that is to say, the whole historie of the passion, as if with these our eyes wee did see the bodie of Christ hanging and pierced through, and the bloud dropping out of his wounds. Therefore it is shed, saith hee, that is to say, vpon the Crosse, not into the cup, or into a mouth: whereby againe is signified, in what manner, the bloud of Christ is liuing drinke to vs, not simplie, as it is now clarified, but as shed for vs, and truly for you, and for many, Marke. 14.24. although not for all, but for the elect onely, that is, for their cause, for the remission of sinnes: which is a most exceeding wholesome end of the bloud of Christ shed, not of the drinke of wine: For of this it is said, In remembrance of me: but of the shed­ding of bloud, For the remission of sinnes.

From whence doe you gather besides, that Christ spake Tropically?

1 From the nature and sacramentall speaches of all other Sa­craments, alreadie instituted from the beginning of the world, wherein it commeth to passe that the name of the thing signi­fied is giuen to the signe it selfe, or the signe is named for the thing signifyed, as Genes. 17.10.13. Circumcision is the Coue­nant, that is, the signe of the Couenant. Exod. 12.11.27. The Lambe is the Passeouer: that is, the signe and memoriall of the Lord, The Rocke was Christ, that is a signe of Christ. Exod. 17.6 1. Cor. 10.4

2 From the knowne speech concerning the same Sacrament, [Page 786] in Paule. 1. Cor. 10.16. The bread which we breake is the commu­nion of the bodie, that is to say, Metonymically, like as the Gospell is called, the power of God, that is the effectuall instrument of God. Rom. 1.16. And Ʋ Ʋe that are many, are one bread, and one bodie: And 1. Cor. 11.29. He that eateth and drinketh vnworthily, eateth & drinketh his owne damnation: which things vnlesse a trope be vsed, cannot be vnderstood, and the bodie it selfe of Christ cannot be said to be eaten but tropically.

3 Because the Ascension of Christ into heauen, and the veritie of the humane nature which hee tooke admitteth not a proper speech. For Augustine teacheth, That one place is not to bee inter­preted, so that it may be contrarie to many others, but so, that it may a­gree with many other. De Doct. Christ.

4 Because the Fathers, had the same meate and drinke not only a­mong themselues, but also with vs, that is to say, in respect of the mat­ter. 1. Cor. 10.3. VVhat is the same, but that which also wee haue? saith Augustine. Therefore the same meat and the same drink, but to the vnderstanding and beleeuing. But to the not vnderstanding, that Manna alone, Book de Vti. lit. paenitent. & vpon Ioh. tract 21 that water alone: but to the beleeuers, the same which now, for then Christ was to come, now he is come: was to come, and is come are diuers words, but the same Christ.

5 Because it could not be, that Christ locally sitting at the ta­ble, and communicating with the disciples (as it is, Mat. 26.29. I will not drinke henceforth of this fruit of the vine) should himselfe eate himselfe really and corporally.

Did Christ Iesus take part of the same signes?

Truly no lesse then of the Paschall Lambe. Concerning which let him which doubteth thinke.

1 That the Lord Iesus sanctified the ordinarie Sacraments of both the Testaments, in the vse thereof.

2 And in instituting of the supper, by his example went before in sayings & doings, that the whole Church may know that the first paterne is to be respected of her, & in that regard, that it was the greatest cause why he did not abstaine: whereupon Hierome saith, ipse conuiua & conuiuium, ipse comedens & qui comeditur: that is, Epist. ad Hed. biam he is the guest and the feast: he is eating, and that which is eaten.

Is there that vertue, and that sense of the words of Christ, wherewith he instituted this Sacrament, that as often as vpon the bread and wine, they are recited by the Priest who hath a purpose to conse­crate, then the substance of bread and wine, eyther by Analysis is resolued into the first matter, or euen into nothing: so that in steed thereof doe succeed the bodie and bloud of Christ: or by a simple mutation is turned into the substance of the true bodie, and of the true bloud of Christ, so that the substance of bread is formed into the flesh of of Christ, the bare accidents of breas and wine remay­ning, hanging without a subiect?

God forbid.

1 Because it were magicall to attribute the power of chan­ging the substance of the signes to certaine words mumbled ouer.

2 Because in expresse words of the Apostles and Euangelists, the true & natural substance of bread and wine is affirmed before and after consecration, as they call it, 1. Cor. 10.16.17. and 11.26 27.28. The bread which we breake is it not the communion of the bo­die of Christ? And, wee that are many, are one bread and one bodie, because we all are partakers of one bread: and, As often as yee shall eate this bread, ye shew forth the Lords death till he come. And, Who­soeuer shall eate this bread, and drinke this cup of the Lord vnworthi­ly; shall be guiltie of the bodie and bloud of the Lord. And, Let a man examine himselfe, and so let him eate of this bread, and drinke of this cup. For whereas they say that it is called bread, not which is now, but which was before, it is confirmed by no testimonie of Scripture, or iudgement of sense: and besides Math. 26.29. I will not drinke (saith hee) henceforth of this fruit of the Ʋine, Thus spake Christ after consecration.

3 Because the kingdome or God is not corporall meate and drinke, Rom. 14.17.

4 Because in the proposition, the pronoune, hoc, this, demonstra­tiue, doth not demonstrate the bodie of Christ: (For the transub­stantiation, saith Thomas, is not accomplished, but in the last instāt of the pronouncing of the words) neither doth it demonstrate the accidēts alone of the bread. For the accidētes are not the body of Christ, neither doth it demōstrate any wandring thing, or singular [Page 788] thing vncertainly determined: For there is no Indiuiduum or sin­gular thing which is not something. And therefore certaine, not wandering vndetermined, or indefinite: and especially the Demonstratiue, Hoc, this doth signifie some certaine thing.

5 Because it is a wicked thing to be thought, and spoken, that the bread it selfe is properly and substantially the bodie of Christ.

6 Because, of this conuersion, neither doth the Scripture giue sentence, nor sense or reason iudge, as of the rod of Moses tur­ned into a Serpent Exod, 4.3, and of the water turned into wine. Iohn. 2.9. Where the Euangelist said not simply Water, but Made wine. For the accidents of bread doe plainely shew that bread doth remaine, and they which partake of those holy signes, doe feele in themselues a taste of wine, and the power of the bread and wine. This is an vnanswerable reason, Framed thus, euerie miracle is sensible, transubstantiation is not sensible, therefore it is no miracle.

7 Because the substance, the accidents thereof remayning, cannot perish, neyther can the accidents subsist without a subiect, nor be the accidents, of bread, which are not the accidents of bread.

8 Because the substance being remooued, and the nature of the signes, the similitude, affinitie, habit, relation, and Analogie of the signes to the thing signified come to nothing. For the bread signifieth the bodie of Christ, because it nourisheth, strengthe­neth and sustaineth, which accidents cannot doe.

9 Because heere is no word of Christ which may signifie a con­uersion or transubstantiation. For the verb Est, doth not signifie to be made, to be changed, to be turned: And note, that which is said to be made, cannot properly be said to be, for Esse to be, and Fieri, to be made, are said, [...] that is to say, contra­dictorily.

10 Because, a carnall eating of the bodie of Christ, is no where prooued in the Scriptures.

11 Because, it should follow that both the faithfull and vn­beleuers doe receiue the bodie of the Lord, and his quickening spirit, which neuer can be feuered from his bodie. And Au­gustine saith, that They doe not eate the bodie of Christ, but [Page 789] which are in the bodie of Christ.

Because, that bodie cannot be spoyled of quantitie, nor in an instant, and without locall motion, be together in heauen & in earth, vnlesse vpon necessitie we should make an vbiquitie of Christs bodie, which the verie transubstantiators do refuse to doe, and the Fathers denie: and they doe determine contrarie things, which say that a bodie, and the quantitie are truely present, and yet not by meanes of the quantitie.

13 Because now the bodie of Christ cannot be separated from the bloud, nor the soule from his bodie: and concerning Conco­mitancie, there is nothing extant is the word of God.

14 Because they write that Ʋictor the third, Bishop of Rome died, hauing drunk poyson out of a chalice giuē him by his Sub­deacon, and that Henrie the seuenth Emperour, of Lucelburge, tooke poyson from the bread taken in the Eucharist by a Monke of Senens, one of the preachers order.

15 Because infinite discommodities doe follow this Transub­stantiation, as that the accidents must remaine without a subiect: that if it happen that Mice do gnaw the bread, they shal be said to gnaw accidēces: or that if worms do breed of the bread, it shall be said, that they are brought forth out of the accidences, that al­though the bread be broken, it shal be concluded that the acci­dences are broken, with many of the like kinde, all which are a­gainst the nature both of Christs sacrament, and Christs bodie.

Is not the bread of the Supper, at leastwise by a miracle turned into the bodie of Christ?

No. 1 Because such a miracle doth not affect the outward sen­ses, for miracles doe plainely shew a change, if there be any made, and doe runne into the eyes and the rest of the senses, and doe strike men with admiration: as the rod did being turned into a Serpent, and the water when it was made wine.

2 Because miracles are ceased.

3 Because miracles, although they are done besides, and aboue, yet not so against nature, as that they doe ouerturne it.

4 Because this is spoken [...] that is, contradictorily, that a miracle which is an extraordinarie worke of God, should bee done in an ordinarie Sacrament of the Church. For miracles are extraordinarie works of God, and of a certaine time, and belong [Page 791] to certaine persons, if you looke to the workers of miracles.

But the Sacraments doe belong to all times, and to the vniuer­sall Church: and are part of the ministerie of the Gospell; wherin Christ dealeth after an ordinarie manner, or by certaine and per­petuall ordination, not making a miraculous change in the nature or in the qualities of the Elements.

5 Miracles take not together away the substance or qualities naturall, and also leaue them, that is, they doe not implie a con­tradiction: as when the rod of Moses was turned into a Serpent, it was not together, a rod and a serpent. But the miracle of Tran­substantia [...]ion taketh away the substance of bread, and withall keepeth the properties of bread. And it repugneth this immoue­able, and euerlasting principle, of any thing whatsoeuer, eyther the aff [...]mat [...]on or negation thereof is true: that is, to say euerie thing is, or is not.

6 For the faith or credit of miracles, as, that in the hands of Gre­gorie, in his booke of the super at his praiers, this Sacrament was turned into a fleshie fin­g [...]r: sometime there appeared a little boy: and that the Sacra­ment being bored through with Laurell stickes sent out bloud: a [...]d that it was turned into coales and ashes in the time of Cyprian (as he w [...]teth) we doe thus imbrace them, that they may be said to be done eyther to driue away vngracious and vnworthy men, from so great a Sacrament, or to declare and commend the dig­nitie thereof, but not to confirme the superstition and error concerning Transubstantiation. For we know that we must not beleeue false Prophets (making mē by miracles to beleeue thē Math. 24 2 Thess. 2.9) & that Antichrist shal come, being famous for signes & lying wonders.

Is not that true which Christ spake, and can it not be performed by him?

No doubt it is, and is also performed, the question is not con­cerning the truth, but concerning the sense of the words, namely whether it be plainely affirmed by the words of Christ, that the bodie and bloud of Christ together with the bread and wine, are essentially, actually, really present vpon earth, and really, corporally, in the mouth of the bodie, although inuisiblie, receiued as well of the godly, as of the vngodly, which thing we denie.

1 Because the words of Christ do not beare it, and they which hold Consubstantiation keepe not the words of Christ as they are [Page 790] most properly spoken, but they follow a certaine sense. For Christ neither said, In or vnder this bread is my bodie: but, this, that is, this bread is my bodie: which things, doe as much differ betweene themselues, as to be, and to containe something: And the visible bread it selfe, not any thing hidden in the bread, is called the bo­die of the Lord. And the Schoole men themselues doe confesse, that the letter of the words is not kept, if, for, this is my bodie, thou say­est, heere, or vnder bread, is my bodie.

2 Because a reall inexistence of the bodie of Christ, In, with, or vnder the bread, maketh nothing to the spirituall taking ther­of: which notwithstanding is the finall cause of this Sacrament: Seeing that, faith being taught by the word of of God, and more confirmed by those holy signes, doth truly receiue the bodie of Christ, being in heauen (by the holy Ghosts working) as the say­ings do teach which bid vs, seeke & behold Christ in the heauens Col, 3.1. Moreouer a reall and bodily presence doth bring no profit, which may not be had from the spirituall presence. For Iohn. 6.51.54.56. The Lord promised to them which eate him, life eternall: and also that he will dwell in them, & they in him, what is required more then these things?

3 Because the bodie of Christ is spirituall meat, and therefore of the minde, not of the bodie: to be eaten with faith, not with the mouth. Neyther is it more difficult to faith to receiue the bodie being in heauen, then in the bread, or in the mouth: and that which is more, faith of her owne nature and force, looketh vpward, and is not excluded by any distances of times or places.

4 Because, how much is giuen to the Eucharist by an Hyper­bole, or exaltation, so much is taken away from all other sacra­ments by a Tapeinosis or extenuation.

5 Because the opinion of the inexistence of the bodie of Christ doth confirme the worshipping of bread, and the carnall opinion concerning that iornall prouision, necessary to saluation for them which are about to die.

6 The nature of a bodie is ouerturned, whiles that it is decreed that it is substantially in many places, or euery where, which thing agreeth to no creature. For most truly Athananasius, [...]. That is, That which is consubstantiall with God, is euerie where. And Chrysostome, 2 Col. Hom. 5. Hee [Page 792] is God whose center is euerie where, and circumference no where. In like manner there is determined against nature that there is a thing, not to be felt, insensible, inuisible, vncircūscribed, without qualitie, quantitie, forme and figure, and yet corporally present, that is, a bodie, without a bodie, against the Essentiall properties of a true bodie, whereby Christ prooued the true and essen­tiall presence of his bodie. Luke. 24.38.39. Iohn. 20.27. saying. Behold my hands and my feete: For it is I my selfe: handle mee and see: For a spirit hath not flesh and bones, as yee see me haue. For hee is said not to bee seene of them [...] not [...]. Luke 24.31. because he was taken from their sight. But He denieth the nature it selfe, which denieth the properties thereof, or as Theodoret saith: the taking away of the properties, is the denying of both natures. And that eistinction of corporal presence into visible and inuisible is a fained distinction. For this abolisheth the ma­nner of a bodie: neither doth one nature receiue any thing contrarie and diuerse in it selfe: or as Damascen saith, One nature is not made capable of contrary Substantiae, things disagreeing

7 Because the presence of the bodie is opposed to a religious remembance.

8 Because it should follow that the Apostles did eate the pas­sible and mortall bodie, and that Christ is not to be sought in the heauens.

9 Because the heauens must receiue him, and being recei­ued containe him vntil the time that all things be restored. Act. 3.21.

10 Because the like kinde of speaking is no where found in Scripture, which is properly, & according to the letter to be vn­derstood of two natures together and vnlike essences. For it is not said, water is wine, or the rod is a serpent, but water was turned vn­to wine, & the rod into a serpent. And as often as the first substāce that is, [...] hoc aliquid is predicated of another first sub­stance in scripture, the Enuntiation of that sort is figuratiue, as, the Rocke was Christ. 1. Cor. 10.4. Christ is that lambe of God Iohn, 1, 29, Iohn is Elias. Math. 11.14. Christ is the true vine. Iohn. 15.1.

11 Because it is needfull to seeke for an othet sense, whē the absurdity of the word or letter written, do make against any [Page 793] Article of faith, or against any manifest place of Scripture, as this doth. And to make sense of these words, Hoc est corpus meum, there are fourteene seuerall opinions amongst the Papists.

12 Because, when the Capernaits did imagine in their minde I know not what corporall eating of the flesh of Christ, Christ drewe them backe from that conceipt, saying, That his words are spirit, and life: that the flesh profiteth nothing, that is to say, so ea­ten, as the Capernaits did dreame. And he obiected vnto them the mention of his Ascension into heauen. Iohn. 6.62.63.

13 Because this opinion maketh, that the bodie of Christ is common to the godly and vngodly, which truly is no light dis­commoditie, but a great impietie.

14 No Sacrament can be fully expressed and vnderstood with­out a Trope.

For in all Sacraments it is most vsuall, that the name of the thing signified is giuen to the signe it selfe, or the signe is named from the thing signified: and that both for the conueniencie of the signe and the thing signified, and also for the most certaine giuing and receiuing of the thing signified.

Whether doth the omnipotency of God take away the discommodi­ties which follow transubstantiation, & consubstantiation?

It is not lawfull to reason Theologically from the Omnipoten­cie of God, vnlesse the will of God goeth before plainly laid o­pen in his expresse word. For so Christ said to the Sadduces. Math. 22.29. Ye are deceiued, not knowing the scriptures, nor the power of God. Because we must looke, not what God can doe ab­solutely, but what he will doe, for our God is in heauen, saith the Psalme. 115.3. He doth whatsoeuer he will, not what he can. Wher­upon Tertullian, Dei posse velle est, non posse, nolle, that is, de spiritu e [...] Litera. God can doe that which he will: that which he will not that he cannot: but that which he would, both he could doe, and he hath shewed it. And Au­gustine saith, God is omnipotent, not because he can doe all things, but because he can bring to passe whatsoeuer he will, so that nothing can resist his wil, or any way hinder the same, but that it is fulfilled. Which sayings are vnderstood of that absolute omnipotencie, by which God is said that he can doe many things, which notwithstanding he will not, and therefore doth not but of the actuall and effectu­all power, wherby God bringeth to passe all things which he will. [Page 794] For the will of God is conuerted with the actuall omnipotencie, whereupon we rightly gather, God will, therefore he can doe, and doth; in like manner, God can and doth, therefore he will. But it is absurd to gather, God is omnipotent, therefore he doth al things euen which he will not: whereupon Damascene saith omnia quidē quae vult, potest: non vero quae potest, vult: potest enim perdere mundum, sed non vult, that is to say he can do all things which he will, but he will not do all things which he can. For he can destroy the world, but he will not.

2 We may not argue from the omnipotency of God, to con­firme that which containeth a contradiction, as when any thing is said to be, and also not to be, or to be such a thing and also not to be such a thing in act and in deed, Therefore the schoolemen doe affirme, that God cannot make that contradictories may be together true. Because a contradiction doth put to be and not to be togither, which to doe is a point of impotency, not of omnipo­tencie. This Impossible, is not a signe of weaknes, but it is a token of exceeding great vertue, and constancie. So God cannot dy, he cannot sin, he cannot be deceiued, he cannot ly Tit 1.2 Heb. 6.18, he cannot make a thing done, vndone, one that is begotten, vnbegotten, hee cannot bring to passe, that, if there be a thing defined, there may not also be a definition thereof.

He therefore which saith indefinitely and simply that God can doe all things, doth comprehend not onely good things, but also the contrarie euils of these things which doe agree to the deuill, and not to God as saith Theodoret verie well.

But those things which are said to be possible to God, some of them are said to be simplie vnpossible, by reason of his con­stant nature. Some, Hypothetically, that is, by a presupposall, by reason of the constant and altogether vnchangeable truth of his decree and will. God truly can simply bring to passe, that that may be done which is not, or that which is, may cease to bee, that a bodie may be a Spirit. Also, He is able of stones to raise vp children vnto Abraham Mat. 3.9, he is able to bring to passe, that a Ca­mell may goe through the eye of a needle Math. 19 24.26, but not leauing him as he is by nature, but making him so slender as is needfull to be done: like as he is able to bring to passe that a rich man may enter into the kingdome of heauen, not so long as he is such a one but chan­ging [Page 795] him, and teaching him to depend onely vpon one God. But because it once pleased God, that his son hauing taken vnto him flesh, should be made our eternal brother like vnto vs in al things which doe appertaine to the naturall and substantiall truth of a bodie according to his creation Heb. 2, 17 & 4.15 Phil. 3.28, he will not haue things contra­rie to nature, which do destroy, the humane nature in Christ assu­med, which do take it away and ouerturne the definition therof: therefore potenter non potest, that is, powerfully, hee is not able, saith Augustine, To bring to passe that the bodie of Christ may be to­gether in act a body, and not a bodie; together in act circumscribed and not circumscribed: because these things are contradictorie.

But contrariwise, we retort the argument drawne from om­nipotencie, God is omnipotent: therfore he can bring to passe that we being in earth may partake of the true bodie of Christ be­ing in heauen, and therfore we do so, though we are vpon earth, and so need not a corporall Manducation.

Is it true which our aduersaries take for granted, that Christ, when he appeared to Paule in his iourney, Act. 9.17. and stood by him in the Castle, Act. 23.11. was in bodie, both in heauen and on earth together?

No: For it was a heauenly vision, as it is said. Act. 26.19. Which helpeth nothing the presence of the bodie of Christ in earth. For Christ is said to haue talked with Paule, not placed in earth, but from heauen: eyther without a corporall voyce, the Lord powerfully imprinting into him the conceipt of speech: or by a voyce framed from heauen, which came to his cares like thunder: And Act. 23.11. Noe man but seeth that it was a noc­turnall vision, which appeared not to his eyes, but to his minde, eyther in waking, or dreaming.

But yet, for some peculiar and extraordinarie appariti­ons, wee must not depart from the vniuersall rule of faith, whereby Christ is beleeued to possesse heauen in his bodie, and there to remaine vntil the end of the world. Yet notwithstanding we must not denie, but that Christ in euerie moment is where­soeuer, and howsoeuer it pleaseth him, according to his Maiesty, not corporally but spiritually.

Is hee a manifest denier of the power of God, which denieth that by his absolute power he doth bring to passe that the bo­die continuing in his propertie, may be in many places after another and di­uers maner?

Hee is not: yea rather because we denie that God can bring it to passe, wee openly affirme the omnipotencie of God. For see­ing God is so ommipotent and effectuall, that he is not contra­rie to the truth: he can in no manner of wise bring to passe, that a thing may together be, and not be, that the same bodie may re­maine in his propertie, that is, to retaine his dimensions and cir­cumscripton, and be the same bodie together, and at one time present in many places, and separated by a long space betweene. Rightly therefore Cyrill, Wilt thou grant also to another nature not diuine, Book. de Trin. 5 besides the diuine nature that it can fill all things, and passe through all things, and follow in all things? No verily.

Is the contradiction taken away in the diuersitie of respects, and of these names, if it be said, that the bodie of Christ in truth and verie deed is in heauen according to the naturall properties of a true bo­die, circumscriptiuely, locally, visibly, and after a naturall manner: and that it is by the power of God, also in truth and in verie deed in many places, or euerie where, or in the supper, but sacramentally, inuisibly, supernaturally illocally, after a cele­stiall and miraculous manner: and if it be said that the nature of Christ in the propertie of his nature is circumscribed, and visible, but in regard of the vnion vncircumscribed and inuisible?

In no wise, because these distinctions or manners cannot bee prooued out of the scriptures. Moreouer all such man­ners, doe not alwaies excuse a contradiction: as if one say that the bodie of Christ was dead according to the manner of death, and at the same time was aliue according to the manner of life. Finally, contrarie modi or manners, which doe destroy one ano­ther, when they are put in, doe not take away, but confirme a contradiction.

But yet such a diuerse respect cannot bee graunted, wherein one and the same thing may bee the same, and bee not the same in trueth, which is the first lie of the aduersaries: neither is a manner to be feined, which may take away the essence of a thing. Wherefore seeing the bodie of Christ assumed, is in act organical, Physicall, tempered together, disposed and finite in his parts, it cannot bee in act, in many places by any meanes, not Organicall, vndisposed, infinite, or in manie planes, although it bee adorned with vnspeakeable glorie, because God is vnchangeably true, nei­ther will hee that an affirmation should be a negation, against a principle vnmoueable, Quodlibet est, aut non est, that is, euery thing is, or is not.

Whether, as the eye hath not the force of seeing in it selfe, but by reason of the vnion with the soule, and receiueth it in the vnion: so the flesh of Christ receiueth not those pro­per things in it selfe, but hath them truely and really in that wonderfull vnion?

No, because things vnlike, and in kinde diuers, are compared together. For the eye is so ordained by nature, that it is a naturall, proper, and necessarie instrument, whereby the sensitiue life doth exercise and accomplish her facultie of seeing: and without which it cannot bring forth this faculty into effect. But the flesh of Christ is so ordained by nature, that it is a naturall, proper and neces­sarie instrument, whereby the diuine nature alone may shewe forth his omni presence, and inuisibilitie, and so necessarie, that without it the diuine nature, in the Act it selfe, cannot be omnipre­sent, norinuisible.

Furthermore, the flesh of Christ is not considered in it selfe, or out of the vnion: seeing that, that flesh, neither is, nor hath beene, nor euer shall be out of that vnion.

Moreouer, one nature receiueth not any contrarie thing, or di­uers in it selfe [...], that is, it selfe: but, it is a thing diuerse, & farre vnlike, to be circumscribed in a place, and to be euery where. Otherwise wee should say that the humane nature of Christ hath a beginning in it selfe, and hath not a beginning in the vnion: that it is created in the proprietie of it owne nature, and that it is not created in the vnion. That it is lesse then the Angels in it owne, [Page 798] nature, but in the vnion, equall to the father, finally that it is dead in it selfe, and not deade in the vnion, or for the vnion, or for the cause and respect of the vnion.

Must wee altogether abandon mans reason, and the prin­ciples of Philosophie in those things which are af­firmed concerning the body of Christ?

No, so farre forth as mans reason beeing made spirituall, af­ter Regeneration, beareth true witnesse to the creatures, and af­firmeth true principles concerning things proper to mans bodie. For it is written, Be yee not like a horse or like a mule, which vnder­stand not. Psal. 32.9. & besides, God is the author of all trueth, in Logick, Ethicks, and Physicks.

Moreouer Christ after his resurrection, appearing to the Dis­ciples, when hee would proue his owne bodie to be substantially present, he reasoneth from his adioyned visibilitie and palpability, and appealeth to the verie senses of the Disciples Luk. 24.36. Like as from all the accidents of the bread of the Eucharist it is rightly gathe­red, that it is the substance of bread, by experiment of all the sen­ses, all which truely, together, cannot bee deceiued, vnlesse they bee withholden: as in the two Disciples which did thinke the Lord to be some stranger, and in Marie Magdalene, which sup­posed that he had beene the gardiner, Luk. 24.16. Ioh. 20.15.

Whether, vnlesse the bodie of Christ be determined to be euery where, by this, is it separated and pulled asunder from the Diuine nature, which is eueriewhere, and to which it selfe is personally vn­ited, or hath the body of the Lord obtained that, by the vnion, that it should be wheresoeuer the word is.

In no wise, because of those things which are equally vnited, so as one doth not stretch further then another, one cannot be in any place, where the other is not; but if the one doe stretch fur­ther, then, wheresoeuer the lesse is, there also is the greater: but not contrariwise: as wee may see in a precious stone and in a ring. Because therefore the diuinitie of Christ, doth exceede the hu­manitie, wheresoeuer the humanity is, there is the diuinitie with it, not on the contrarie.

Neither is the personall vnion a making euen, of the humane na­ture [Page 799] with the Diuine, or an effusion of the properties of the Di­uine nature into the humane, that the humane nature may haue the same properties which the diuine hath: but it is such an vnion wherby the humane nature doth subsist in the person of the word, so as it may be as it were a part therof, neither may it subsist by it selfe, or without the word. But it doth not follow, Epist. 57. ad Dard. saith Augu­stine, that that which is in God, is euery where as God is.

Moreouer, seing that the deitie is euery where whole, not by parts, not as in a place, it cannot be that, the humane nature which it assumed can be said to be separated any where from it, although it be contained onely in it owne place, so as the inuiolable truth thereof doth beare.

But also the bodie of the sunne, and the light thereof haue be­tweene themselues a naturall and extreme coniunction, yet not­withstāding to what places soeuer the light doth extend it self, the body doth not come to them really. So also the eye & the sight are verie neerly ioyned together between themselues, & yet the sight goeth to many things to which the eye doth not extend it selfe. Finally, rightly said those ancient fathers in the general council of Chalcedon, that the difference of natures in Christ is not taken away for the vnion, but rather that the propertie is kept of both natures con­curring into one person, or one hypostasis.

But whether did that which Christ said Ioh. 3.13. No man ascen­deth vp to heauen, but the sonne of man which is in heauen, make the humane nature of Christ while it was in earth, to haue beene also at the same time in heauen?

No, for the Sonne of man, in this place signifieth the whole per­son of Christ, which also is the Sonne of God: but the humane na­ture doth signifie onely one part of that person, which was assu­med in time, of the virgin. Therefore that which is spoken of this person, which is not man onely, but also God, is amisse said to be spoken of the humane nature also. For by this it should be gathe­red, that the humane nature was before Abraham, before it was conceiued in the wombe of the virgine. But it is certaine, that the sonne of God, when hee did speake in earth, was in heauen in the same manner wherein hee descended from heauen. For Christ doth speake of one and the same subiect, that is, of the [Page 800] sonne of man, that he descended from heauen, concerning whom he said, that, he is in heauen. But the son of mā is said to haue descē ­ded, not because his flesh fell downe from heauen, but because the diuine nature is from heauen, and tooke vnto it humane flesh. Therefore the sonne of man, when hee was vpon earth is so said to haue beene in heauen, not because the humane nature, but be­cause the diuine nature of this sonne, which alwaies filleth heauen and earth was in heauen: namely, by the Trope Synecdoche, wher­by both the whole is plainely vnderstood, Booke 6. cap. and a part is named of the whole, saith Cassian.

It is not vniust to subiect the nature of Christs glorious body, which is called spirituall, to the lawes of common nature?

In no wise, because the glorie abolished not the trueth of the bodie, nor changed it into a spirit: but altogether made it subiect to the spirit Luk. 24.36 Acts. 1.9, 10 11. &. 7.55 56. Aug.

Whether doe the Orthodoxall Fathers when they write that the bread which the Lord did reach to the Disciples, not changed in forme but in nature, by the almightie power of his word, was made flesh. Cy­prian. Serm. de cae­na domini, In prologe. Psal. 33, That Christ bare himselfe in his hands. Augustine. That the bodie of the Lord, doth enter into our mouth, That the tongue is made bloudie with the bloud of Christ, and that Christ himselfe is seene, touched, broken, and that teeth are fastned to his flesh, whither doe they I say Chrysost, Hom. 83. vpon Math. & 45. vpō Iohn. & hom. 24, vpō. 1. Cor. speake properly and without trope?

No, seeing that, the senses themselues, and experience do wit­nesse the contrarie, and these things cannot bee spoken proper­ly, without great and Capernaiticall blasphemy. Therefore those speaches of the fathers are figuratiue, whereby the name and ef­fects of bodie and bloud are giuen to bread and wine, and in like manner those things which are done in the signes, are attributed to the bodie and bloud of Christ, but yet (although somewhat hardly and by an hyperbole, to commend the worthinesse of the mysterie) they doe shewe in these most expresse, figuratiue, and Metonimicall phrases, how certaine and effectuall the mystery is of our communion with Christ, or our spirituall eating of Christ, [Page 801] namely of such sort, that we may bee flesh of his flesh, and bone of his bones, that is, that being truely made one with him, wee may enioy all his goods Ephe. 5.30 In epist, vpon Ioh tractat. 1 serm. de Cr [...]mate Epist. 102 ad Euodium.

Otherwise saith Augustin, We cannot with the hand handle Christ fitting in heauē, but we can touch Christ by faith. And Tract. vpon Io. 50. The bodie of Christ ascended into heauen: some body may aske, How shal I hold him being absent. How shal I send my hands into heauen, that I may hold him sitting there? Send thy faith & thou hast hold on him. And vpon Ps. 73. he writeth, that he did beare himself in his owne hands after a sort, namely, because he did beare in his own hands the Sacramēt of his bodie. And Cyprian saith that, Sacraments haue the names of those things which they doe signifie. And the same Au­gustin. Neither let it moue thee, saith he, that somtime the thing which doth signifie, doth take the name of that thing which it signifieth, for so the rock is called Christ, because it signifieth Christ. So we say with Cyprian, that the forme, that is, that the appearance and sight of bread and wine, are not changed, but that the substance of breade and wine are changed into the Sacrament of the bodie and bloud of the Lord, which before they were not. So Chrysostome, That which belongeth to the signes, he attributeth to the thing signified, especially in respect of faith, and the cogitation of the minde.

What meane the ancient fathers, whiles that, euery where they doe ad­mire with astonishment the mysterie of the Supper, they call it the Fear­full mysterie, they require Faith, they celebrate the power of God, they deny that the order of Nature is to be sought in the bodie of Christ, they attribute a conuer­sion to the signes?

They signifie a change made by grace, not of the substance, that is, of the naturall matter and forme, but of the qualitie, that is, of the former office, condition, calling, end and vse of the E­lements: which is the consecration, appointment, and adhibiti­on or traduction of the signes, from a common vse, to an holy & mysticall vse or office, that is, to the obsignation and testimony of eternall life, that surely they may be nourishment not for the bo­die onely for this life, as in our ordinarie table, or before the bles­sing, [Page 802] but that by reason of Gods ordinance (because they are now the Sacraments of the bodie and bloud of Christ) they may feed the soule also, for as much as, they are taken, that they may bee vnto vs most sure pledges of the bodie and bloud of Christ, and of eternall life flowing vnto vs from him: Whereupon Paule doth not simply call it the Supper, and the cup, but the Supper and cup of the Lord, and 1. Cor. 10.4. he calleth the rock, of which the Isra­elites did drinke in the wildernesse spirituall. Dial. 10 8

From hence Theodoret, saith; The Lord honoured the signes, which are seene, with the name of his bodie and bloud, verily, not chaunging the nature it selfe, but putting grace to nature, because these Elements are made Sacraments, or spirituall things, that is, outward meanes of the holy Ghost and instruments of strengthning, keeping, and increasing the communion of Christ in vs.

Therefore this change not essentiall, but Sacramentall, the fa­thers admire as wonderfull and supernaturall, and that worthily. For it cannot be done without the power of God, that, that earth­ly and decaying thing, which is appointed properly to nourish the bodie, should begin to be vnto vs a most holy thing, a spiri­tuall and heauenly foode. Neither is it a worke of nature, that those signes should moue the minde so powerfully and effectual­ly, and should offer and exhibit the bodie and bloud of the Lord, to bee apprehended also of our minds by faith, like as it is not a worke of nature, that water should be made the lauer of regene­ration or washing of the new birth: Tit. 3.5.

Although the Sacramentall change is no more a thing miracu­lous and vnspeakable, then when of common waxe is made an authenticall seale of a publick instrument: but because that is di­uine, and a cause of diuine things, but this is humane, and an or­dinance instituted to establish mens matters: Whereupon Au­gustine saith, that Sacramēts may haue honour as religious things, De trinit. B. 31. c 10. but not astonishment, as wonderfull things.

Moreouer, the same fathers doe require faith, because faith is heere especially necessarie, whereby wee may firmely determine, that the breade is the bodie of the Lord, that is, that wee by the lawfull vse of the bread, are truely made partakers of the bo­d [...]e of Christ.

Finally they doe grant that, that vnspeakeable and truely mer­uailous [Page 803] fellowship of vs with Christ is established, wherin the or­der of nature is not to be sought for, because it goeth beyond all humane sence.

Whether, when we say of a firie sword, of an infant lying in a cradle, of wine contained in a vessell and the like, This is Fire, this is an Infant, this is wine. And Deut. 12.23. The bloud is the life, because it containeth the life: (by which speaches the presence of the Attribute is manifestly affirmed:) are therefore the words of Christ to be vnder­stoode of his bodilie presence at the place where the bread is?

No, for truely, the fire doth set the sword on fire, & doth pierce through the whole substance thereof, but it changeth not the na­ture of the Sword, saith Theodoret: and in a fired sword, the fire doth keepe still, the force of burning, as the sword of cutting, nei­ther hath the sword, the operation of fire, Dial. 2, c, 19. B. 3, c, [...]9 but the burning is the effect of fire, as cutting of the sword, saith Damascen. By which simile, the ancients declared the most streight vnion of the two natures made without confusion, and not a reall effusion of the Properties of the Deitie into the humane nature.

But heere is a great dissimilitude, For those are naturall con­iunctions, whereby either new qualities are applyed to bodies, or substances to substances: but here all things are supernaturall by the institution of Christ.

Besides, Christ is present in the Supper, not for the bread, but for the man: for Christ spake not these words, This is my bodie, for the bread, as though hee were about to make a substantiall change thereof, or were about to communicate his bodie to the bread: but hee gaue a promise to the disciples concerning the communication of his bodie, whereby he doth ioyne vs to him­selfe, as it were members of his bodie.

What is therefore the naturall and proper sense of the words of the Lords Supper?

This, that is bread (which being broken, Christ did reach with his hands to his disciples) is not substantially, or essentially or naturally, in it self, but mystically or by a Sacramētal promise, not by a simple & bare signification, but also, although spirituall, yet a reall signifi­cation, that is, true and not imaginarie, but hee himselfe (because nothing is so truely done, as that which hee doth by exhibition of the holy Ghost vnder cōdition of faith) that he himselfe My bodie, or as Paul doth vnfold it. 1. Cor. 10.16. The bread is the Cōmunion of the body of Christ, that is, the seale & effectual token, or instrument, or meanes of the communion of the bodie of Christ. Which in­terpretation Augustine doth confirme, The Lord doubted not to say, This is my bodie, when he gaue the signe of his bodie. And Tertul­lian; Against Adimantus. c, 12 Against Marcion. b. 4 hauing taken the bread and distributed it to the Disciples, he made it his bodie, by saying, This is my bodie, that is, a figure of my bodie.

Neither doe wee otherwise interpret that enuntiation, This, or this cup is my bloud, that this may bee the sense of the words of Christ, As often as yee, which are my Disciples, and beleeue in mee, doe eate this bread, and drinke of this cuppe, let it be vnto you a sure remembrance and testimonie, that you are truely, but yet spiritually fed with my bodie giuen for you, and my bloud shed for you, and are nourished by it to life eternall.

Why had the Lord rather vse this phrase, This is my bodie, and this is my bloud, then to say, this signifieth my bodie, and my bloud?

Because the word of signifying, worthily seemed vnto him somewhat light, and he would more expresly declare that those signes are not propounded, that they may bee considered as they are in themselues, but that it behoueth the receiuers so to behold, and spiritually to apprehend with the eyes of a faithfull minde, those things only in those signes which are represented by them, as if that breade and that wine, were not the signes of those things, but those things themselues, which they doe sig­nifie.

Whether, if the bodie of Christ bee denyed to bee in the bread of the Supper, therefore Christ himselfe is said to bee al­together absent from his Supper?

No: yet so that whole Christ is present, but not the whole: for Christ man is truely present.

1. By the grace and operation of his spirit, Where two or three are gathered together in his name, Mat. 18.20.

2. And by his power and maiestie Math. 28.20 Heb. 7.26.

3. That he which being absent in bodie, and made higher then the Heauens, yet may be whole most present by his vertue, wher­by he doth spiritually communicate both himselfe, and all his great things to vs truely by faith.

4. And by the promise of the Gospell he doth lift vp the hearts of the faithfull to himselfe euen into heauen, that there they may behold, namely in the celestiall sanctuarie, the sacrifice offered v­pon the crosse, & so may feed vpon it by faith. Finally Christ doth truely and fully without all doubt accompish that which he pro­mised.

Is the bodie of the Lord truely and Substantially present in the Supper?

It is present, not truely by conuersion of the whole substance, that is, both of the matter and forme of the bread and wine, into the bodie and bloud of the Lord, either by impanation, or assump­tion of the bread, or locall inclusion: not as an infant in the cradle, for neither is it present in outward signes by in existence or indis­tance: nor in regard of the place, where the bread is: neither al­so is it present in the bodies of men, or is put into the mouth: for if you respect the place, the bodie of Christ is in heauen circum­scribed. But in the minds of the faithfull, and in regard of the faith of a man lawfully vsing the holy Supper of the Lord. For that is the strength of faith, that it may ioyne together most streightly, things neuer so much distant asunder. Therefore a true and liue­ly presence of the bodie of Christ in the Supper, and communion of him with the beleeuers in the ministerie of the Sacraments is not reiected, but onely that manner of presence which is fained at the bread, is denyed.

Are these propositions contradictorie, Christ is corporally in heauen, and Christ with his body and bloud is in the Supper?

Not a whit, because this latter is nor rightly vn [...]erstood of the presence at the place of bread, but of the communion with man [Page 806] which is sealed and exhibited by the rite of the Supper.

Is not the Supper of Christ made voide, if the very flesh of Christ be determined to be so farre essentially absent from this action, as the heauens are from the earth?

In no wise: because the bodie it selfe and bloud of Christ are set forth in these mysteries not simply and so farre forth as they are things subsisting in themselues, but to be cōsidered intellectu­ally, and are offered to the minde, not to the bodie, to faith, not to the senses, to be taken also in the mind & by faith alone. For true­ly like as those things which are heard, are to be perceiued by the hearing, those things which are seene by the sight, so also those things which are vnderstoode by the vnderstanding, & so those things which are beleeued, by faith: neither are these things alike present to their obiects. But the perceiuing of faith is a great deale more certain, then all comprehension of the senses, or of reason: & how faith can make a thing present, Paule declareth, Gal. 3.1. where hee saith that, Christ was described in their sight, and among them crucified.

Are earthly and celestiall gifts present after the same manner of presence?

Not after the same: because there is no other presence of Christ in the seale of grace, then in the word or promise of grace. But the presence of Christ Iesus in the word, adde also in baptisme, yea & in the whole ministerie, is only spirituall, not corporall or locall. For as there is not made an inclusion of Christ in the voice of the minister outwardly sounding: so neither in the Sacramental sym­bols or signes. For Paul saith, that, Wee, whiles we are strangers in the bodie, are absent from the Lord, and doe walke by faith, and not by sight. 2. Cor. 5.6.7. Neither that wee know Christ henceforth after the flesh but after the spirit. vers. 16. Also that Christ is aboue, Col. 3.1. That Christ shall descend from heauen in the day of iudgement, 1. Thess. 4.16. And truely that he shall come not daily and euery mo­ment, and otherwise then he ascended (that is to say, inuisibly and vncircumscriptiuely) but [...], that is, in that manner & not other­wise wherein he was seene to ascend into heauen Act. 1.11. Wherfore the presence of Christ also in the Supper is spirituall, (which you may call celestiall, Diuine, & supernaturall) but not corporall, or natural.

Which therefore is the thing signified of the Lords Supper?

Christ himselfe, offering himselfe, with all his benefits, spiri­tually to bee apprehended in our mindes by faith: for in the Lords supper wee are made partakers not onely of the operation, or of the benefits and gifts of Christ, but of the substance of the liuing bodie of Christ.

What is vnderstood by naming of bodie, and bloud in the Attri­bute of these propositions, This is my bodie, and This is my bloud?

Not a signe thereof, which some fathers call a Sacramentall bodie, that is to say, Sacramentally vnderstood: euen as when they say that the bodie of the Lord is seene, touched, brused with the teeth, doth fall vpon the earth, is created, made, consumed. Also not the mystical body which is the Church Eh. 5.32 Eph. 23. For so the faith­full should seeme to cate either the signes alone, or the Church: although we doe not deny this, that the mysticall bodie is sha­dowed, and moreouer established by the signes of bread an [...] wine 1 Cor. 10 16: but Synecdochically the whole humanitie of Christ both altogether and in respect of parts the true and naturall bodie of Christ deliuered for vs, crucified, and buried. The true bloud shed for vs, and his true soule, yea also the whole person of Christ. For truely his humanitie without the Deitie of the word, which is life it selfe and the fountaine of life cannot bee the bread of life to vs Ioh. 14. Neither can the humanitie be separated from the word, nei­ther can the humanitie subsist without the Diuinite, and his bene­fits without the whole person: and therefore the one without the other are neither giuen nor receiued.

VVhether in the Supper of the Lord, for the thing it selfe of the Sa­crament, doe wee partake of his merits alone, or the liuely ope­ration, gifts, or benefits of Christ, without Christ himself, that is, without participation of the body and bloud of Christ, or doe we partake of Christ himselfe, with his benefits?

Truely Christ himselfe with al his benefits, both those which are giuen to vs by imputation alone, and also those which are gi­uen by reall efficacie.

1. Because Christ himselfe one and the same God and man, is that liuing bread, from whom life eternall doth flowe to vs Ioh. 6.51, and is eaten of them which are endued with true faith.

2. Because bread and wine are holy signes, not onely of the death and benefits, but of the bodie and bloud of Christ.

3. Because Paule doth plainly affirme it 1 Cor. 10.16, & we ought to haue a cōmunion with the body it self, & bloud it selfe of Christ, that we may be partakers of his benefits. For those benefits, & that liuely vertue or operation which sustaineth our soules vnto life eternall, cannot be seuered from the bodie and bloud of Christ, and more­ouer not from Christ himself, to whom it cleaueth Ioh. 5.11, no more then the effect from the cause conteining it, or the qualitie from the subiect in which it is properly inherent, and from which it issueth, because, as Cyrill saith, The spirit in Christ is ioyned chiefly with the flesh of Christ, and the flesh also with the spirit, so that wee can nei­ther take his flesh without the operation, nor the operation with­out the flesh, neither in the plaine worde, or in the Sacra­ments.

4. Because he which imbraceth the promises of the Gospell by faith is made partaker of Christ Heb, 3.14.

5. Because the verie words of Christ doe most clearely wit­nesse it, Take, eate, this is my bodie. Therefore it is needfull that the bodie of Christ should bee receiued and eaten of the faith­full.

6. Because the true communion with Christ himselfe God and man, is established in baptisme. Therefore wee must deter­mine that the same thing is done in the Supper.

7. Because the Analogie of receiuing & eating of bread & wine should be lost, vnlesse we should spiritually receiue Christ him­selfe: but that we may receiue the strength of nourishing which is in the bread, it is needfull that we should receiue the bread it selfe.

8. Because like as we dye in Adam, because we are ioyned to­gether with him by a naturall participation, so we do liue in a spi­rituall life in Christ, and we drawe it from Christ, by reason of the spirituall participation with Christ 1 Cor. 15.22.

[Page 809]9 Because the Scripture euery where teacheth that the Church is one bodie of one head: but truely it cannot be imagined that life doth come from the head to the bodie, without the ioyning to­gether of them both.

10. Because they which stick to the accidents alone, and leaue the substance, are in no Science to bee suffered. But the death of Christ and his benefits are reckoned among the accidents. Ther­fore it is an intollerable thing to propound the benefits of Christ alone, and not Christ himselfe.

But this, we adde; like as in the plaine worde, the word prea­ched shewing Christ to vs by voice is perceiued by the sense of the eares: but Christ himselfe signified by the word preached, is not receiued but by the vnderstanding beleeuing: and in baptisme the bodie is dipped in the water, but the minde of the beleeuer, is washed with the bloud signified by the water: So in the Sup­per, the bodie is fed with that bread and that wine, but the soule of the beleeuer is made fat with the flesh and bloud of the Lord, as Tertullian speaketh. Mandu [...]atio Corporissed non mandu­catio corpo­ralis

Therefore there is an eating of the bodie, but not a bodily eating, but of faith, or spirituall, like as the coniunction is spirituall, my­sticall and supernaturall, for as much as, it is made by the appre­hension of faith, by the efficacie of the holy Ghost, and also in like manner the presence of the bodie of Christ is spirituall. For if our sight in a moment of time be ioyned with the bodie of the sun, much more is faith conioyned with Christ himselfe and moreo­uer with his bodie placed in heauen.

Can this proposition be endured, The bodie of Christ is exhibited with the bread?

If you do referre the word (with) to the time wherein the faith­full doe vse the Supper, that the sense may bee; When a faithfull man vsing the Supper, doth eate the bread of the Lord, and drin­keth the wine of the Lord, he is made partaker not only of earth­ly gifts, but also of heauenly, that is to say, of the bodie of Christ and of the bloud of the same: then truely wee doe in no manner of wise mislike that proposition.

But if any doe referre it being taken together with the other two particles In and sub, that is, in and vnder, to the place, that is, to ordaine a presence of the inuisible bodie of Christ, In, cum, sub, [Page 900] pane, that is, in, with, vnder the bread: wee doe worthily reiect this consubstantiation, inexistence, and indistance: seing that this is neither expressed in the words of Christ, nor can rightly bee drawne out from them.

Of how many sorts is this vnion or coniunction in the vse of the Lords Supper?

Twofold, one of the bodie and bloud of Christ with the bread and wine, which is called Sacramentall, and belongeth to the forme of the Sacrament. Another is the coniunction of the same bodie and bloud of Christ with the beleeuers, which (although spirituall) is called the mysticall, reall and substantiall communi­on, or communication, and fruition of the bodie and bloud of Christ, which is exhibited vnder the holy symboles of the Sup­per, Calu. Inst. b 4. c. 17 sect. 19, & 33 and belongeth to the end of the Sacrament.

Notwithstanding, a mixture or transfusion of the flesh of Christ is not to be imagined, in our soule: because it sufficeth that Christ doth breath life into our soules from the substance of his flesh: yea rather doth powre into vs his owne life, although the flesh it selfe of Christ doth not enter into vs.

Of what qualitie is the coniunction of the signes and of the thing signified in the supper of the Lord?

Not consubstantiall or naturall which may make a presence of the thing signified, at the place of the signe.

1. Because the words of the institution do by no meanes beare it.

2. It is manifest that Christ sate, placed with the Disciples at the table really and corporally.

3. Neither are Sacraments instituted, that they may be hiding places of things signified: but that they may bee effectual signes, seales and memorials, as the Scripture speaketh, Aliud existentia, & aliud significantia (saith Augustine) that is, being one thing, and signifying another thing.

But meerely significatiue, or relatiue, that is, wholy placed in this, that according to Gods ordinance declared in the Sacramentall word, these things in a mutuall respect, & reciprocall relation, be­tweene themselues are one certaine thing (for as Beda saith, vppon Lu, 22 Panis ad corpus Christi mysticè, vinum ad sanguinem refertur, that is, Tho bread is referred to the body of Christ mystically, the wine to the bloud) [Page 901] and are offered to be considered, and also to bee taken spiritually by faith; the signes, of them which doe lawfully administer the Supper: but the things, are giuen of the Father, and Christ the son, the holy Ghost working together with them.

Seing that Aristotle, booke, 5. chap. 6. of the Metaphysicks doth teach that there are fower kinds of them which are one, In number figure, generall, Analogie, which of these waies is the bread the bodie of Christ?

Neither in number, nor figure, nor generall kinde, but in ana­logie or proportion and similitude, for they are said to be one in proportion, whatsoeuer are compared together betweene them­selues, as one thing to another, according to proportion, he saith, What things soeuer are as one thing to another, are said one in respect. Therfore the bread and body of Christ, or the bread of life, are one thing in proportion, because both of them doe giue suste­nance; that is, nourishment and increase to a man, but that to the bodie, but this to the faithfull soule. So the wine of the Lord and the bloud of the Lord are one in proportion, because they quench thirst, and doe refresh, but that the bodie & this the faithfull soule.

Whether can that supernaturall coniunction, whereby the Deitie of Christ is personally conioyned with the humanity, or that miraculous whereby God hauing taken some visible shapes disclosed himselfe to some men, as when God is said to haue appeared to Moses in a flame of fire in a bush Exod. 3, 2, or when the holy Ghost descended vpon Christ in the shape of a Doue Mat. 3.16. or when it was giuen to the Disciples by the breathing of Christ, and with firie tongues. Iohn. 20.22. Act. 2.3, take place here?

No: because the the personall vnion, and the Sacramentall v­nion doe differ in the whole kinde: and because the condition of that bread should be better, then of all the faithfull men, to whom the bodie of Christ is vnited not personally, but only mystically. Moreouer, the body of Christ is one thing which cannot bee in many places; God, or the holy Spirit another thing, which is euery where.

And besides, we may not argue from that which is done against order & by miracle, to that which is ordinary in the Church of God, of which sort is the Supper of the Lord, according to his owne precept, Doe this.

Finally, neither that Doue, which Iohn Baptist saw descending from heauen vpon Christ, nor that breath wherewith he breathed vpon his Disciples: nor the fierie tongues which sate vpon each of the Disciples, were God, or the holy Ghost essentially, or had the holy Spirit in them, but were signes of that spirit, both in Christ, and also in the Disciples.

Is it true in all things, that those things which are ioyned by Gods ordinance in a peculiar manner, are affirmed one of another, as This man is God, the Doue is the Holy Ghost?

No, otherwise we might say truely, in a man, The soule is the bodie; and in Christ, The Humanitie is the Diuinitie: and in a fired sword, the sword is the fire, or the fire is the sword: which yet no man doth grant. But it is true, chiefly in the propositions concerning the person of Christ, when as for the same substanti­al word they put in concrete words, as wel this man as this God. But the personall vnion is not placed in the Sacrament, wherefore it cannot bee that, that should be alike true, This man is God, & that, This bread is the body of Christ. Moreouer, in symbolicall and Sacramentall speaches, as we read, that the holy Ghost was seene of Iohn, descending like a Doue, because the Doue was the signe of the Holy Ghost, and so we grant, that the bread is the bodie of Christ.

But concerning a vessell of wine, we say truely, but yet fi­guratiuely, This is wine, seing that, there are two substances their ioyned, and as it were, the thing contained in the thing contai­ning: as also of an Angell appearing in mans shape, it might bee saide, This is an Angell, but as a thing in a place; which, that it cannot be said of the body of Christ in the bread hath beene al­readie proued at large.

Why therefore are the Sacramentall signes called Exhibitiue?

Because the Lord doth so truely exhibit and giue himselfe, being the bread celestiall, [...]ucer com­ment. vpon the Ephes. and that of eternall life to those which are his, like as he gaue truly to his Disciples the holy Ghost, by the signe of the breath of his mouth, or as by the touching of the hand [Page 903] hee gaue vnto many health of bodie and minde, as, sight by clay made of spittell: as by circumcision of the flesh, the cir­cumcision of the heart, and as by baptisme, Regeneration. For they which with a true faith doe communicate with the signes corporally, doe receiue true confirmation and increase of the communion of the bodie and bloud of the Lord spiritually.

But Irenaeus saith, that the Eucharist doth consist of two things, of an Earthly and a Heauenly.

Rightly, yet we must not thinke that it is compounded, or whole, altogether substantiall, or some subsisting thing made of whole parts, as a man, of bodie and of soule; and the bodie of an head, and a trunke: but it is a holy action, or a diuine ordinance, wherein at one time, but not in one place, diuers things are distinctly propounded and deliuered, no otherwise then as a pledge being deliuered, or the earnest of any thing, the thing it selfe was wont to be deliuered also together,

To what purpose commaunded the Lord to make his Supper?

Not for an vnbloudy oblation of his body to God the Father, for the sinnes of the quick and dead, or for a Scenical representation of the death of Christ, but for a commemoration of his death: for he saith, Doe this in remembrance of me, that is to say, to bee celebrated, in the assembly of the faithfull, to that end Luke. 22 19., to which purpose also serueth the words of Paule, verse. 26. declaring what that is, In remembrance of me. For as often as ye shall eate of this bread, and drinke of this cup, ye shew the Lords death vntill he come. Ʋerse. 25. That is, 1 Cor. 11.24 call to minde and speake of the whole obe­dience of Christ, and all his benefits with a thankfull mind, and professe openly, that you doe beleeue and imbrace them. For [...], that is, (to shew) is not to expresse any thing by si­militude of fact, or to represent by stage playing gestures, but to declare and shew: Neyther ought it to bee restrained to the Priests alone: for seeing that whiles we are strangers in the bo­die, we are absent from the Lord 2 Cor, 5.6.7, we doe by this remember the Lord Iesus, which is in the heauens: which thing hee himselfe commaundeth vs doe, till he commeth to iudgement: (sig­nifying [Page 904] that the Church shall continue vntill that iudgement) he would not haue commaunded it, if he had determined to remaine with his corporally. For memorie, is opposite to bodily presence, because remembrance is not of things to come, nor of things pre­sent, but of things past.

Of what qualitie ought that remembrance to bee?

Not any bare or idle remembrance of a thing past, which no­thing appertaineth vnto vs, but operatiue, and such whereby the faithfull minde, in the vse of this Sacrament, doth by faith lay hold vpon Christ with all his benefits, doth apply to himselfe particularly, and so cals to minde the sacrifice past, and once per­formed in the flesh, that thereby it feeleth present comfort, glad­nesse of minde, peace of conscience, increase of faith, and of loue, and moreouer doth conceiue most certaine hope of the life and happinesse to come, by reason of that sacrifice: Finally, it is stirred vp to consider of so great loue of Christ, and to offer vnto him by faith the sacrifice of prayse, and to giue him thanks. Psal. 50 23.

From which end we doe againe vnderstand, that the supper is not ordayned, that it may be a reall and expiatorie or appeasing sacrifice, for the quicke and the dead, but a solemne and publicke thankesgiuing, for the incarnation, death, redemption, and all the benefits of Christ.

Which are the causes, for which Christ ordained, the me­morie of himselfe to be celebrated amongst vs?

1 His great loue, the propertie whereof, is, that they which doe loue sincerely and from the heart, do desire to liue in their minds and memorie. Whereupon wee gather that Christ is neuer vn­mindfull of vs.

2 The faithfull prouidence of Christ, whereby hee prouided for his beloued, that the benefits bestowed might truly profit, and enioy their end. For as by the forgetfulnesse of the bene­factors, a benefit receiued is lost, so by memorie it is especially kept.

What is it to shew the death of the Lord?

Not onely to meditate vpon the historie, but also to thinke earnestly.

1 Of the iustice and wrath of God against sinne, which are seene in this sacrifice.

2 Of the great mercie of God towards vs.

3 Of the loue of the sonne towards mankind.

For so great is the seueritie of Gods iustice, and the weight of sinne, that there may be no reconciliation made, vnlesse the pe­naltie due to sinne should be paid: so great is the greatnesse of his anger, that the eternall Father may not be pacified but by the intreatie and death of the sonne.

His mercie so great that the sonne is giuen for vs.

So great is the loue of the sonne towards vs, that he deriued this true and great anger vnto himselfe, & being made a sacrifice for vs, doth make vs partakers of his flesh and bloud: all which in the vse of the supper, we must speak of & meditate vpon, that we may be truly feared by the acknowledgement of Gods anger, we may be truly grieued for our sinnes, and againe may be lifted vp with true comfort: And finally that wee may celebrate, our Lord Iesus Christ with true thankefulnesse, heart, mouth, and life.

Is Christ to be adored in the bread of the Supper?

No. 1 Because he is not there present with his bodie.

2 Neyther hath hee in his word tyed himselfe to the bread. Therefore he is to be adored in the mysteries, as saith Ambrose: that is, in the celebration of the supper, in that he is God, and in respect that he is God and man together: yet so as that we rest not in the supper, but that we may lift vp the eyes of faith, and our hearts, not to a peece of bread, but into heauen, where he is sitting at the right hand of God Coll, 3.1, whether also in time past the people in the administration of the supper were inuited, while they were admonished Habere sursum corda, that is, to lift vp their hearts. Not that they should bee yet taught to seeke downeward for the bodie and bloud of our Lord present in Es­sence, either in the accidents without the subiect, or in, vnder or with the bread, but rather to seek for him in heauen; that selfesame flesh long agoe deliuered for vs, and that bloud shed for vs, to be touched and laid hold vpon with the hand of faith.

Wherefore, euerie one of the Disciples did not rise, that (fal­ling downe vpon their knees) they might take bread, and that wine out of his hand. And in the little booke of Constitutions ascribed to Clement, the people are commaunded to come with a certaine shame fast reuerence without tumult.

But concerning the shewing or lifting vp of the Sacrament, we confesse, that it was the custome in the ancient Church, that the whole Sacrament, couered with a cleane linnen cloath, should be set vpon the holy table, vntil it should be distributed to the people.

For then the minister of the Church, the linnē being taken away, [...] (as saith Dionysius) that is, opening the mysteries did set them before the eyes of those which were present. In the Lyturgy also of Chrysostome, he saith, that the Priest was woont to lift the holy bread a little while from the table (not aboue his head) & to say with a loud voyce, Sancta sanctis, that is, holy things for holy men, (surely in imitation of the Iewish custome, among whom the Priest being about the sacrifices, did shew before hand the ob­lation before his breast, and did lift it vp Exod. 29, &. 24.27. Leuit. 10.15.) But not in any other respect then that the people should prepare themselues to the communion.

But now seeing, that the eleuation of the bread aboue the Priests head is the sinew of Bread-worship, and prescribed neyther by Christ nor of the Apostles, nor obserued in the most ancient and purest Church, it is rightly taken away in Euangelicall Churches.

Is that which is left of the Supper to be laid vp, to be caried a­bout to be seene, or to be adored as though some holines did remaine inherent in it?

Much lesse: for the Sacraments out of the holy and lawfull vse, or out of the taking of them, prescribed in these words, Take, eate, take, drinke, are not Sacraments: like as neyther water is the water of baptisme, vnlesse some body be dipped in it, (as is meet) but when any bodie hath beene dipped or sprinckled with wa­ter, the name of the Father, of the Sonne, and of the holy Ghost being called vpon, the Sacrament doth cease. For the Sacraments are religious and continuall actions, to which signes are added, [Page 907] not that the minde should stay it selfe in them, but that they might moue them to whom they are giuen to thinke vpon, and doe another thing.

2 Is is manifest also out of the word of God, that it was plainely forbidden of the Lord, that any of the Paschall Lamble (being the expresse type of our Eucharist) and of Manna, should be kept till the next day, vndoubtedly, that the least entrance to superstition might be shut vp.

3 And this worshipping of bread, Dan. chap. 11.38. Doth at­tribute to Antichrist, when he saith, He shall honour the God Mauzzim, as if he should say, Missarie, that is to say, crustie, or breaden, In Gold and siluer, and precious things.

4 Neyther said Christ, lift vp, offer, lay vp, carie about, worship, but take, eate, drinke, in remembrance of me.

What is the second end?

That the Lord may visibly represent his inuisible giftes, neere to all the senses, to the sight, to the hearing, to the taste, to the feeling: that the whole man, being mooued in bodie and soule, may celebrate this most pleasant and holy thing, with greater ioy.

Which is the third end?

That it may be an effectuall token, symbole, pledge, testifica­tion and confirmation of our communion, coniunction, and in­corporation with Christ the head, and by him as it were by a Me­diator, with the Father, and the holy Ghost 1 Ioh. 1.3.. Of which end the Apostle saith, the cup of blessing which we blesse, is it not the com­munion of the bloud of Christ? and the bread which we breake, is it not the communion of the bodie of Christ? 1. Cor. 10.16. (that is to say, Metonymically, like as the Gospell is called the power of God to saluation. Rom. 1.16. That is, an effectuall instrument of God:) which ende the promise of the Lord doth also note, Iohn. 6.56. Hee that eateth my flesh, dwelleth in mee, and I in him.

Of how many sorts is the coniunction of our nature with Christ?

1 Threefold, the first is of natures, that is, of our nature by Incarnation, but yet in the particular, and truly of the seede alone of Abraham, and a ioyning together of the diuine nature in the [Page 908] person of the sonne into one person Ioh. 1.14 Heb. 2.14 16, which is called Hyposta­ticall, and according to this we say that the sonne of God is of our flesh and of our bones, because hee tooke flesh of our kinde.

2 There is a ioyning together of our persons, but yet being absent, and on pilgrimage from the Lord, and of the person of Christ, God and man, yea of both natures, both of the Diuine and of the humane nature of Christ into one mysticall bodie, which in regard of the extreams, See Zanch. his Spiritual mariage be­twixt Christ & his church & his com­ment vpon Eph. 5. de communione cum Christo. is called Substantiall & Essential: but in re­gard of the bond or manner whereby the extreames are vnited, meerely spirituall and mysticall, that is to say, secret. Whereupon dependeth the participation of the operation, and of the graces of Christ, that is, of remission of sinnes, of regeneration, and of life eternall: Concerning which. 1. Cor. 1.9. God is faithfull, by whom ye are called vnto the fellowship of his sonne Iesus Christ our Lord. And according to this, wee are said to be of his flesh, and of his bones, not in respect that we are men, but in regard that wee are Christians, and ingrafted into Christ, and by this, Christ is the Spouse of one Church, that is, of all the Elect Eph. 5.30.

3 And there is a coniunction of our persons (but present with the Lord) and of the person of Christ into one glorious bodie, and that is called glorious. Of which coniunctions, the third dependeth vpon the second, and the second vpon the first.

What doth the word Felowship signifie in the saying of Paule 1 Cor, 1.9, that is, which coniunction of those three doth it signifie?

Not the concord or coniunction of consent and will onely, but the habitation and dwelling 2 Cor. 6, 6., and consociation or participa­tion of our persons with Christs person. Although [...], that is, participation, doth seeme to be referred properly to the signes: and to the seuerall persons eating the same bread, but yet broken and distributed seuerally by parts, as the same Apostle noteth, 1. Cor. 10 17. & as Chrysostome interprets it, [...]. that is, Because we all are partakers of one bread: But [...] that is, Felowship is to be referred to whole Christ to be applied to them­selues by faith: that [...], that is, participation may be an excepti­on of the part: but [...], that is, fellowship, a fruition and pos­session of the whole: And [...], that is, participation, may be said of the signes taken by parts, but [...], that is, felowship, of the [Page 909] thing signified, that is to say, whole Christ.

Verily, how straight this is, it is euident, Ex nomine [...], that is, by the name of vnitie or coniunction, which Christ vnfolding saith. I desire of thee, O father that they which thou hast giuen me may be one as thou O Father art in mee, and I in thee, euen that they also may be one in vs. Iohn. 17.21. Else where [...] doth signifye, both fellowship in prayers, and in breaking of bread: and also almes or contribution, or collation, or abilitie act. 2, 42 Rom. 15.26 2 Cor 8, 4 Heb. 13.16, and al­so consent in doctrine. Gal. 2.9.

What is it to communicate with Christ?

It is not onely to professe Christ, or onely to communicate with his incarnation, whereby he was made a certaine one thing in speciall, with all mankind (although this incarnation be the foun­dation of this Vnion, whereof wee intreat) neyther onely in affection, in loue, in consent and concord to bee vnited to Christ, nor to communicate only with the merits of Christ: But it is to haue Christ dwelling and liuing in vs, and vs to dwell and liue in Christ Ioh. 6.55, and that in verie deed, (as Chrysostome spea­keth) and naturally as Cyrill saith, that is, in the verie communica­tion also of the humane nature of Christ to be vnited and ioy­ned with Christ: to cleaue to him, and Christ to bee made ours, and wee in like manner to bee made Christs, and moreouer to bee nourished with Christ, or to be ioyned to him to be ingrafted into him, so that more & more growing vp into his mystical bodie in one spirit, we be members of his bodie 1 Cor. 6.15, of his flesh, and of his bones: And that we may all meete together in the vnitie of faith and knowledge of the Sonne of God, vnto a perfect man, and vnto the measure of the age of the fulnesse of Christ, Ephes. 5.30. and 4.13. Of which place Zanchius in his com­ment, vpon it, discourseth most learnedly.

What therefore is that which is conioyned vnto vs?

Christ, according to himselfe, and according to his effect and grace, that is, Christ himselfe whole, but yet spiritu­ally, and to bee considered in minde, together with all his merits.

How is this vnion made, whether by a reall, actuall, and corporall, in­uisible falling downe of Christs flesh into vs, and by a naturall touch­ing with ours, or by a connexion, contiguitie, locall indistance, orall perception, or by an essentiall commixtion of the flesh of Christ and ours, or by an ingresse of his bodie and soule, or by a corporall coniunction.

By none of these. For the veritie of the flesh of Christ, and his ascension into heauen doe not suffer this. Besides also, out of so many substances of diuers bodies there should grow a most monstrous bodie: but by a copulation or connexion altogether spirituall and supernaturall, yet reall and true, altogether after a diuine and heauenly manner.

For if the things, which are vnited be respected, it is an Essen­tiall vnion: If the truth of the vnion, it is reall: But if the man­ner whereby this vnion is made, it is spirituall: That there is such an vnion it is truly manifest vnto vs out of the both simple & sacramentall word of God: but for the forme which may con­taine the exact definition thereof, & the [...] the very being of it how it is, which some doe importunately require of vs, the Apostle by the best right, calleth a great mysterie, Ephes. 5.32. They shall be two in one flesh: The reason whereof is such, that we cannot in our mindes comprehend it.

For it is spoken Contradictorily, that any thing is accuratelie declared, eyther that the forme therof, or formal cause is accuratly knowne: and is secret. For now wee see through a glasse darkely, but then shall wee see face to face. Now I know in part, but then shall I know euen as I am knowne. And wee walke by faith, not by sight. 1. Cor. 13.9.12. and 2. Cor. 5.7. And it is enough in this my­sterie to know the efficient cause with the finall, and adiuuant causes.

For also in actions wee then know chiefely, when wee see the beginning of the motion, saith the chiefe of the Phylosophers, booke third, that is, when wee haue knowen the efficient cause.

Which is the proper cause or the meanes, and the Energe­ticall, that is, efficient cause of this our commu­nion with Christ.

The operation, efficacie and working of the holy Ghost doth cause that a man receiueth Christ together with his merits. For as the sinewes comming from the braine are scattered into the in­tegrall parts of the liuing bodie, and doe ioyne the middle & low panch, armes, hands, & feet, both to the head, & also to the mem­bers by a conueniēt situation, & function of euery part remaining safe: So one & the same spirit of Christ comprehending vs Phi. 3.12, doth so make vs partakers of him, that cleauing fast both to Christ the head, & to his members, more straightly, and more strongly then the members of the naturall bodie to the bodie, wee may neuer be separated from him, and from them, as Paule teacheth. 1. Cor. 12.12. As the bodie is one, and hath many members, and all the member of the bodie which is one, though they be many, yet are but one bodie: euen so is Christ. For so collectiuely, by a word taken from the head, he calleth, both Christ who is the head, and the my­sticall bodie of that head, which is the Church.

Whereby it commeth to passe, from that great bounty of our Sauiour, that Christ also himselfe becommeth so neerely ours and we likewise his, that before the fathers iudgement seat, Christ and the Church (not by a hypostaticall ioyning of substances, but by a mysticall belonging to this communion) are as it were one and the same subsistence, and wee are taken to be, one Christ, most effectually.

For by one spirit wee all are baptized into one bodie (saith the same Apostle) that is, that we should be gathered into one bo­die of Christ: and haue beene all made to drinke into one spirit, that is, with one liuely draught of the Lords bloud: 3.19 Wee are made partakers of his one spirit. 1. Corinth. 12.13. And Irenaeus saith, like as of drie wheat, one lumpe cannot bee made without moysture, nor one bread: So neyther we being many could not haue beene made one in Christ Iesus, without the water which is from heauē.

Therefore Paule. 1. Cor. 6.17. He that is ioyned to the Lord, is one Spirit, (with him) whereupon also it is called [...], that is, The communion of the holy Ghost 2 Cor. 13 13. And 1. Iohn. 3.24. Heereby we know that Christ abideth in vs, euen by the spirit which he hath giuen vs. And Rom. 8.9. If any man hath not the spirit of Christ, the same is not his.

Therefore like as by one and the same soule, all the members of the bodie are vnited with the head, and are quickened: so all the faithfull although they be in earth, and their head in heauen, yet in verie deed, (by one and the same spirit issuing from the head, and by euerie ioynt of the mysticall bodie yeelding nourishment) are vnited with him, and being knit together doe abide, liue, and receiue increase according to the measure of euerie part. Ephes. 4.16. Gal. 3.5.

By what meanes doe wee in like manner communicate with the flesh of Christ?

Not by nature, as wee communicate with the flesh of Adam: nor yet by a naturall and corporall instrument, but by one super­naturall and spirituall, that is, by faith alone created in vs, by that selfe same spirit, whereby Christ doth comprehend vs Phil. 3.12, by which we doe receiue, lay hold vpon, and as it were by an instru­mentall cause possesse Christ himselfe. Concerning which manner, Ephes. 3.17. the Apostle saith: That Christ may dwell in your hearts by faith. Therfore wee are vnited to Christ by faith.

Therefore this vnion is made by the Spirit, in respect of Christ: and by faith, in respect of vs. Neyther is their any other man­ner of vnion with Christ deliuered in the scriptures.

They erre therefore, which say, that faith is the formall cause of our vnion with Christ, or of our iustification, seeing that, it is, as it were a spirituall hand which receiueth Christ, and his me­rits applied vnto it selfe by the holy Ghost.

Which are the outward instruments of this com­munion?

The Gospell, and the Sacraments, whereupon it is called the communion or fellowship of the Gospell, Phil. 1.5, because by the preaching of the Gospell, and vse of the sacraments wee haue fellowship with Christ and his Church. 1. Iohn. 1.3.

Is this sacramentall coniunction of vs with Christ necessarie?

It is: being as it were the cause of all things, which we haue in Chist, and no other besides this, for as the branch draweth not iuice from the vine, except first it groweth with the vine: and the members haue not sense, and motion from the head, except they sticke together with the head: so except we bee partakers first of all, of Christ himselfe, we cannot be partakers of his gifts, for he (saith the Lord) Which abideth not in mee, is cast forth as a branch, and withereth Ioh. 15.6: and how shall hee not with him giue vs all things also? Rom. 8.32. And from the coniunction of Christ and vs, the same Paule testifyeth, that a communion followeth of his benefits. 1. Cor. 1.30. saying. Of him, ye are in Christ Iesus, (where thou hast the coniunction of Christ and of vs) then it followeth, Who of God is made vnto vs wisedome, righteousnes, sanctification and re­demption: where you haue in the second place the participation of his benefits.

When as the Fathers doe plainely affirme that Christ is in vs corpo­rally, naturally, by naturall participation, by corporall vnion, or according to the flesh, and as waxe melted in in the fire is mingled with other wax likewise melted Cyril vpō Ioh, b. 10 Chap. 13, so by the communication of the bodie and bloud of Christ, that he is in vs, and we in him; Whether doe they referre these sayings to the manner of the presence of the participation and vnion?

No. For the same Fathers doe decree that Christ is in heauen with his flesh & in no other place: The same doth Cyrill, book 11. chap. 21. and 22. besides, the manner of our vnion with Christ, is spirituall not corporall, but yet they looke to the terme or to the thing which is participated, or to the obiect of this communica­tion, that is, to the true and naturall bodie it selfe of Christ. Ney­ther doe they vnderstand a participation which is made after a naturall manner: but a true participation of the naturall bodie of Christ. To whom (although separated by space of places) wee are ioyned spiritually by faith, that wee may knowe, that wholy in bodie and soule wee doe cleaue, not onely to his Deitie, but to the substance and nature of his flesh, as members to the head, and are engrafted by the bond of the spirit, and by faith.

And also they doe teach that the foundation of this our con­iunction with him is that nature, by taking whereof he is made our brother: and moreouer that we are vnited with Christ, not only according to the spirit, Nullum Simile q [...]atuor Pedibus cur rit but also according to the bodie. To which also belongeth the permixtion of the waxe melted: For no simile runneth with foure feete, that is, agreeth in all things. For it is certaine that neyther our bodie, nor the bodie of Christ is mol­ten, that they may be vnited together: Therefore neither is there cause why wee should imagine, any naturall touching, but spirituall onely, whereby as waxe to waxe, so the flesh of Christ may be most streightly vnited to our flesh according to that, They shall be two in one flesh, that is to say, Christ and the Church.

How are the faithfull said to be partakers of the diuine nature? 2. Pet. 1.4.

Not in respect of the nature, or essence of God, for he is in­communicable: but of qualities, and that of the greatest and most pretious gifts, wherwith the regenerate are endewed by the holy Ghost, which Peter calleth not the nature of God which is essen­tiall, but the diuine nature, being a created qualitie opposite to our old and vicious nature, and affirmeth that it is promised of God to the faithfull, and performed to them: and comprehendeth those things which belong to life and religion, and also that most blessed immortalitie, when God shall be all, in all his.

Whether is our soule onely without the bodie ioyned with the soule onely of Christ, or also our flesh with the flesh of Christ?

Yea, the whole person of euerie faithfull man is truly conioy­ned with the whole person of Christ.

1 Because the whole person of Adam was coupled with the whole person of Eue.

2 Because not the soule alone of the faithfull man, or the body alone is saued by Christ, but both.

3 Because our bodies are the members of Christ.

4 Because the whole person of the Sonne of God tooke in­to the vnitie of himselfe whole man, that is, the whole humane nature, not flesh alone nor soule alone, but both together.

[Page 915]5 Because whole Christ in his Deitie and humanitie, that is, in his soule and in his flesh is our head and our Sauiour. But yet that coniunction of vs with Christ, doth appertaine first of all to our soule, and then it redoundeth to the bodie.

To which first is our minde, and by consequence our flesh, ioyned, to the word or to the flesh?

First we are vnited to the flesh by faith: and then, zanch de incarnatione Christi by the flesh to his Deitie. 1 Because as the scripture doth set forth Christ to vs, first as man, and then as God, so first and sooner we know, apprehend and vnderstand him as man, then as God Gen. 3.15 Deut 18.15, as Isaiah. 7.14. where first it is said: Behold the virgin shall conceiue and beare a sonne, and 2. he shall be called Immanuell. So the Euangelists and A­postles doe set forth Christ vnto vs, first as man, and then as God.

2 Because like as wee are not vnited to God, but by a Medi­atour, so neither to the Godhead of Christ, but by his flesh, in which hee performed the chiefe offices of a Mediatour. For in his flesh was made redemption, sinne destroyed, the diuell conque­red, death ouercome,, eternall life, and saluation obtained: and the life which wholy flowed from the fulnesse of Christs God­head, as it were from a fountaine, is not deriued into vs, but in the flesh & by the flesh of Christ, as it were a pipe or instrument, but yet inse [...]arably taken from the godhead by the vnitie of person Rom [...] 5.12, As by one man commeth sinne. So by one man, righteousnesse hath abounded. Iohn. 6.53. Except ye eate the flesh of the sonne of man, ye haue no life in you. Vnlesse therefore a man doe lay hold vpon this pipe, and be vnited to it: truely hee cannot be partaker of the waters which flow from the fountaine.

Whereupon, it behooueth vs in the exercise of faith, and pie­tie, to fasten and fixe the eyes of our minde immediately and especially vpon the humane flesh of Iesus Christ, as it were vpon a vaile, by which an ingresse was made into sanctum sanctorum, that is, the holy of holiest, where the glorie of God shineth Leuit. 16 2 12 Heb. 6.19 &, 10.20, and moreouer to penetrate as it were into the sanctuarie it selfe to behold his deitie.

Seeing, the end why we are vnited to the flesh of Christ is, that being quickened by it we may liue a life eternall, by what meanes is the flesh of Christ, that is, the hu­manitie, quickening vs?

Not by habituall grace, (as they speake in schooles) but by grace onely of vnion, not by any vertue ingrafted into the flesh it selfe, as if the power of quickening were really powred forth into the flesh of Christ, or this were adorned with it in it selfe, or that life were in it selfe, or quickening in it selfe, for it is a proper­tie incommunicable of the godhead alone to quicken: For as Cyril saith: It agreeth to God alone, to be able to quicken that which is void of life. De Recta Fide ad Reginas.

But first, by reason of vnion, because it is the proper flesh of the word, quickening all things, (as speaketh the Synode of E­phesus:) eyther because the word is the fountaine and authour of life, being life it selfe, dwelleth in it, not onely [...], that is after operatiue maner, as he is said to dwel in those that be his, but [...], that is in a bodily manner, personally: or because, that flesh is so streightly vnited to the essentiall life, that these two na­tures do make one subsistence, or because this man is essentially God: from whence it commeth to passe, that the death of that flesh, because it is the flesh of the sonne of God, hath beene pre­tious inough to obtaine life for vs Act. 20.28. And Cyrill saith that, That the flesh is not quickening in it selfe, but in the word Hypostatically vnited vnto it.

vppon Iohn 10, 132 In regard of the merite of obedience, whereby Christ (a sacrifice being offered in his flesh giuen for vs vpon the Crosse) obtayned eternall life for all beleeuers. Iob. 6.51. My flesh is the living bread, which I will giue for the life of the world.

3 In respect of our copulation with Christ: because we cannot come vnto God, the fountaine of life, and that eternall life, but by that flesh of Christ comming betweene, that is, vnlesse by the ef­ficacie of the holy Ghost we be made members of Christ, engraf­ted into his flesh by faith.

Therefore that which is said Iohn. 6.63. The flesh profiteth no­thing, is not to be vnderstood simply of the flesh of Christ, but [Page 917] of carnall opinions, not agreeing with the mysterie of the eating of Christs flesh.

Is it reall and true, or doth this vnion of vs with Christ, consist in the apprehension alone of the minde, like as we doe comprehend, and haue in mind things and substances in the phantasy and mind by formes that may be vnderstood, but not that they are in verie deed vnited in vs?

If the things which are vnited, and the truth of the vnion bee regarded, truly, it is reall, true, and essentiall: but if the manner, whereby it is done, it is meerely spirituall.

1 Because it is said concerning Christ & the Church, They shall be two in one flesh, Ephe. 5.33. Now the vnion of man and wife into one flesh, is reall and substantiall, in regard of the mariage bond, wherby according to gods ordinance they are bound; so although the man be in the market, and the wife at home, he beyond the seaes, she at home, yet this vnion continueth.

2 Because Christ is the head & foundation of the Church: but the vnion of the members, with the head, and betweene themselues, is substantiall, true, and reall: like as also, of the foundation with the building, yea with euerie stone built vpon it.

3 Because Christ saith, Iohn. 15.5. I am the vine, yee are the branches. But the coniunction and incorporation of these is re­all, as also of an Oliue tree, and the boughes set or engrafted in­to it.

4 Because the flesh of Christ is meate indeed, therefore like as bread is really and truly vnited to vs corporally, because it is cor­porall meate, to them which eate it with a corporal mouth: so also truly and really, but yet spiritually, because it is spirituall meat, the flesh of Christ is vnited to vs which eate it.

Seeing that, the bodie of Christ is in heauen, neyther shall re­turne from thence before the last day, how can he be conioyned to vs really and indeed?

By the holy Ghost working in vs, and by faith. For if our sight in a moment of time doe touch the starres visually, saith Augustine, Epist. 3. ad volusianum tract. 50. in Iohn much more doth faith ioyne vs together with Christ himselfe, and moreouer with his humane na­ture placed in heauen. The same Father saith: Fidem mit­te in Coelum, & cum in terris tanquam praesentem tenuisti. [Page 918] that is, send faith into heauen, and thou hast laid hold on him, as it were present in earth. There is a great distance betwixt the head and the foot, the branches and roote, the wife in England and her husband in Turkie, yet are they all vnited together.

But faith is onely a conceiuing and imagination of a thing absent: Therefore the bodie of Christ is not ioyned to vs in verie deed, neyther is present to our faith in the Supper: but by imagination or contemplation, vehe­hement cogitation and assent.

The Antecedent is false and vngodly. For if faith be onely an imagination and phantasie, and a conceiuing of the minde, then it differeth not from opinion, being a naked action of the mind, or a simple and strong conceipt and consent. Neyther then doth it differ from historie all faith common to verie many repro­bates, yea to the diuels themselues Iam. 2 19. Then surely, that faith which imbraceth the Euangelicall promises in Christ, and moreouer Christ himself shal not be [...] that is, a ful assurance, nor a sure trust or perswasion, nor an apprehension, frō which, imagination yea theorie, or contēplation do very farre differ: Finally, Faith shal not be the heauenly gift of God, and supernaturall, according to the working of his mightie power Eph. 1.19 & 3, 7, but naturall: For the con­ceipt of the minde is naturall to a man. All which things seeing they are absurd, the Antecedent must be false. And also the con­sequent false.

For if the spaces of times doe not let faith, but that it appre­hendeth things past and to come spiritually as present: Then neither doth distance of places hinder it, that it cannot spiritually both haue things present, and apprehend them that are set farre a sunder by places. For faith is that thing which ma­keth those things present which are hoped for, and that which sheweth those things which are not seene. Heb. 11.1 Ioh. 8.56 Phil. 3.20. Wee haue a sure and stedfast anker of the soule entering euen into that which is within the vaile, whether the forerunner is for vs entered in, euen Iesus Heb. 6, 19..

By what similitudes is this communion illustrated in the scriptures?

By verie many, wherby notwithstanding the nature and man­ner of this communion is not declared, but rather the effects [Page 919] which come from it, to the beleeuers. Therefore they are not to bee stretched further then the scope of the holy Ghost may suffer.

1. The first is of Mariage, by which the Church is made flesh of the flesh of Christ, and bone of his bones: not according to substance, as Eue was of the flesh and bones of Adam, but ac­cording to qualitie, for as much as the Church is the Spouse of Christ: not in respect that wee are men, but in that wee are true­ly Christians Psal. 45.11 Cantic. 1.8 2 Cor. 11.12 Apoc. 21.2, by which similitude is declared, that Christ doth not only deliuer his goods to his Church to be vsed and enioyed, but also doth giue himselfe to vs and make himselfe ours.

2. The second is of the head and of the members bound fast by the same quickning spirit, Eph. 2, 22 & 4, 12 1 Cor. 6.1 [...] whereby is signified not onely the most streight copulation of vs with Christ: but that we doe take life, safetie and euerie good thing from him alone, & that he doth excell his Church.

3. The third, is of plants and stocks, as of the vine and the bran­ches, and of engrafting, Ioh, 15 1 by which, the stock and the young slip being ingrafted, do growe together into one plant in very deed Rom. 6.5 Coll, 2, 7, but this is the difference.

1. That we by nature being wild vines, doe not growe out of that vine concerning which it is spoken: but we are first ingraffed into in by grace, & afterward we are trimmed by the husbādman, that all bitternesse of tast being laid aside, by little and little wee may bring forth sweet fruit.

2. Because in this spirituall grafting, we being the gresses must passe into the nature of the stock into which we are grafted, not on the contrarie, as it is in naturall graffing.

3. Nether thereupon is to be imagined a reall transfusion of the substance or qualities of Christ himselfe, and a certaine [...], or continuitie of them betweene themselues, (as the Postellians, and Libertines do think) but, a power, an operation, and a streight efficacie, whereby Christ by the holy Ghost doth change vs bee­ing iustified, into himselfe, and doth renewe vs vnto spirituall life.

4. The forth is of a spring and Ioh. 4.14 of riuers, but so, that seeing we are a most impure sinke, we must first of all by grace bee purged from vncleannesse, most pure waters being powred in.

[Page 920]5 The fift is of a house and of a building built together of liuing stones, but yet by workmanshippe not made with hands, & laide vpon the chiefe corner stone and pretious, yea the fundamentall corner stone, a liuing and pretious stone Eph 2.20 1 Cor. 3, 16 1 Pet. 2.4, which similitude doth tend to this end, that it may bee manifestly knowne, that the whole Church, and euerie member thereof, is sustained by Iesus Christ alone, to whom it cleaueth spiritually by faith, in whome, by whom, and in respect of whom, the holy Ghost doth builde the whole companie of the faithfull vpon this foundation, the stones whereof he doth ioyne together, by vnity of faith & con­tinual loue, and so being ioyned together hee doth defend and maintain them against all the tempests & insultings of the world. 6. The sixt similitude, is of meat & drinke, or of eating & drin­king Ioh, 6, 51., but with a manifold difference. 1. Because meate and drink taken after a corporall manner cannot giue life, but onely doth conserue corporall life, & that as it seemeth good vnto God: but the meate and drinke which in this mysterie are signified by si­militude, haue life and that truely eternall in themselues. 2. Be­cause these naturall meats & drinkes are digested by natural heat, and being altered, are assimulated to the substances of the bodies. But this spirituall meate & drinke is incorruptible, & doth trans­forme vs into it selfe, by a new (as I may say) qualification, as Au­gustine saith, Non mutaberis in me, sed ego mutabor in te, that is, thou shall not be changed into me, but I shall be chaunged into thee. 3. Cor­porall meat & drinke doth maintain this life, but for a small time, which life also they do hurt & sometime also kill, vnlesse they be taken in that measure & discretion wherin it becommeth them to be taken. But whosoeuer doth eate & drinke that spirituall meate and drink, one only, & the same, is made partaker of immortality.

4. Seing that, Christ giueth his flesh with the meate, and his bloud with the drinke, and declareth the spirituall receiuing of the same, by the names of eating and drinking, he doth not sig­nifie a passage of his flesh and bloud into our soule or bodie, or a transfusion of the qualities either of his soule or of his bodie into vs, but an inspiration of the peace of conscience, of an holy, spi­rituall, and heauenly life, by the gift of the spirit, of sanctification. Therefore in those similitudes, all are metaphoricall, but not pro­per speeches, neither are to be vrged precisely [...], that is, [Page 921] according to the letter, 1 Cor, 2. 13 but so (as the Apostle admonisheth) that spiritual things may not be ioyned to corporal, but spiritual things to spirituall, that is, that we may apply the words to the things.

What is the end and fruit of this our communion with Christ?

Manifold. 1. Our bringing againe into the good fauour of the Fa­ther, by a Mediator. 2. The communion of Christ himselfe with vs, wherby, as our eternal Priest, he doth beare vs in his heart, and maketh intercession to the father for vs, & esteemeth it done to himselfe whatsoeuer good or ill is done toward his brethren.

3. The participation and communion of all his goods (for a­mong friends all things are common) and a spirituall congruence & conformitie with Christ. For euen as our guilt, & naturall blemish, & al our sins, which follow therevpon, are laid vpō Christ himselfe not by real inhesion, & infusion but by imputatiō alone, according to the couenant of the Gospell, but that all the miseries (sin excep­ted) & punishments due to our sins, that same our suretie Heb, 7.22 in very deed took vpon himself subiectiuely: so his most perfit righteous­nes proceeding from that obedience, which being most absolute he performed to the father in his flesh euen to the death of the crosse, & by which he attained both the paying of all our debts, & also right to obtaine eternall life for the beleeuers, is not ours by a reall infusion & inhesion therof, but by imputation & acceptance.

4. By vertue of the holy Ghost, or by a real efficacie within vs, he doth conuey into our masse, (which is inserted into his masse, by faith spiritually) the liuely liquor, iuice & spirit of eternall life, that is, he bringeth forth in vs another effect of that sauing vertue, be­ing vnseparable from his flesh: by which he doth quicken, renew, & sanctifie within vs, both our mind, and also will & affections, & doth make vs conformable to his humane nature, and so he be­ginneth spiritual life & inherent righteousnesse in vs subiectiuely, at length to be perfected in the last day: & moreouer doth com­municate to vs all wholsome graces necessary for vs, to obtaine & enioy life eternall, as the feeling of Gods loue, the certainty of Election, the gift of iustification & of regeneration, faith & good works, & other graces of his spirit, he distributeth to euery man se­uerally as he wil 1 Cor. 12 12 Ioh. 1, 16, vntill we liue with him eternally in the heauens, According to the sayings, Io. 15.5. He that abideth in me & I in him, the same bringeth fourth much fruit. Of his fulnes haue all we receiued. [Page 922] We are ioyned to the Lord, we are one spirit with him, that is to say, by conformity of the vnderstāding, of the wil, & of the affections, and by that renuing of the image of God within vs by the holy Ghost 1 Cor. 6.17. Againe, Wee are changed into the same image, 2. cor. 3.18 Wee shall bee like him. 1. Iohn. 3, 2. Hee shall make our bodies like vn­to his glorious bodie. Phil. 3.21. Hereupon, Christ is said to be, and to liue in vs, and wee in like manner are saide to bee and to liue in him. Whereupon Paul saith, I liue not, but Christ li­ueth in mee. Gal. 2.20. by which wordes, againe, is not sig­nified an existence of essence, or of substance, or an issuing out of qualities from the soule or bodie of Iesus Christ into our soules, (as some not well in their wits doe imagine) but an operation & vertue of this communion much more powerfull and stronger as well to iustifie as to sanctifie vs, then is the strength of our soule it selfe conioyned with our bodie, to quicken our body.

Finally from this communion betweene Christ and the be­leeuers, doth spring the coniunction of the beleeuers, betweene themselues, not by a certaine insinuation of soules and bodies, and as it were by contiguitie, and by soldering together; but by vnitie of faith and of hope, and by the bond of true, holy, and mu­tuall loue, so farre forth that the heart and soule of them all may seeme to bee one Act. 4.32, and which is therefore called the communion of Saints.

Which is the forth end, of the Lords supper.

That it may be a testimonie, whiles that, we vse it according to his institution, of our spirituall education or nourishment in Christ, that is, that wee are fed and sustained spiritually by the benefit of the bodie and bloud of Christ, according to the pro­mise, Eate, drinke, this is my bodie: which end is neere and of kinde to the former.

Which is the fift end?

The obsignation or seale of the new couenant betweene God and men, that is, of the promise of the Gospell, concerning re­mission of sins wherein God witnesseth that he receiueth into fa­uour and remitteth sins for the death and passion of Christ to all which vse this Sacrament with a true and liuely faith, like as hee himselfe saide, This cup. &c.

And so the Supper is a most sweete couenant, and considera­tion, [Page 923] in which the sonne of God doth make a couenant with vs, that hee will mercifully receiue vs, and wee in like manner doe make a couenant with him that wee will beleeue him, and take his benefits with thanksgiuing, and that we will performe his o­bedience before all things.

Ʋ Ʋhich is the sixt end?

That it may be a symbol and pledge of our resurrection, both spirituall in this life, which is called the first resurrection, and be­longeth to our soules Rom. 6.4 5, 11, in which they which haue part, the second death shall haue no power on them Apoc 20.5, and also by consequent, of our corporall resurrection at the last day, which belongeth to the flesh, and is the latter, and which deliuereth vs from the first death vers. 13: and moreouer to get life eternall and saluation by the vertue of the bodie of Christ being raised againe: according to the saying of Christ Ioh. 6.54. Whosoeuer eateth my flesh, and drin­keth my bloude, hath eternall life, and I will raise him vp at the last day.

Ʋ Ʋhich is the seauenth end?

That it may be a symbole, and an earnest penny of the spiritu­all gathering together, of communion, or consociation, whereby wee are vnited as it were into one bodie, by the spirit of Christ as many as doe receiue the Sacrament together, and that as many of vs as come to the same table, doe take the same meat & drinke, are as members of the same familie, and as it were table fellowes, and [...], that is, consorts and confederates of the same holy thing, like as the ancient were wont to confirme their couenants with the fellowshippe of holy things: whereupon, they were called [...], that is, [...] or faedera, that is to say leagues, or co­uenants. Hereupon Paule. 1, Cor. 10.17. because there is one bread. (one, I say, by a common notion of the Sacrament, but not ne­cessarily one in number) VVe that are manie are one bodie, that is to say, mysticall in Christ: For we all are partakers of that one bread.

Whereupon againe it followeth that our fellowshippe with Christ is not corporall and naturall, seing that our fellowshippe betweene our selues, that is, of the Church, is not corporall, but mysticall and meerly s [...]ituall.

For euen as the bread is compacted of many graines, and the wine doth consist of the iuyce of many grapes, so wee that are [Page 924] many, that is to say, beleeuers, are spiritually knit into one mysti­call bodie, the head whereof is Christ. Rom. 12.4.5. Euen as in one bodie we haue many members, and all the members haue not one office: so we beeing many are one bodie in Christ, Eph. 3.6 and euery one, one anothers members or concorpores, that is of the same bodie, in Greeke [...] or one, that is, like vnto one man, in Christ Iesus.

Which communion doth flowe (as it were the effect from the cause) from the former which we haue with Christ himselfe being the head, and the consent of wils doth necessarily follow it: from thence is mutuall loue among the communicants, concord, one heart, one soule, forasmuch as it is betweene the members of the same mysticall bodie: which loue whoso feeleth not at all in his heart, must needs abstaine from that Supper, which is a louefeast.

For the Supper is an example whereby we may learne to offer our bodies, and spend our life to Gods glorie, and the defense of our neighbour, if neede bee, and also wee may accustome our selues both to distribute all good thing which wee haue receiued from God, with the like liberality to the needie, & to powre out vpon others with the like charitie: that it may be a certaine pro­uocation to loue brotherly charitie, springing from the most ex­cellent pledge of Gods loue towards vs most wretched sinners. But God forbid, that either wee should account this to bee the chiefe end, or wee should with the Anabaptists haue these holy mysteries for example of imitation, and onely for mysticall commonefaction.

Which is the eight?

That it may be 1. A publick testimonie of our profession, and a testification of consent, in the doctrine, worship, and faith of Christ.

2. A token of seperation from the tents of Sathan, from hea­thens, Turkes, Iewes, Papists, and from all sects disagreing from the true knowledge of Christ.

3. A promise and a certaine obligation of constancie in the faith and profession of the Gospell, in what estate soeuer wee may be forced to liue.

4. A sinew, and a conseruation of publick meetings.

5. An exercise, and vpholding of pie [...], and a prouocation to beware least we defile our selues with the pollution of the world, [Page 925] from which we are washed by the bloud of Christ.

6. Finally it is a comfort in temptations.

Whether is the efficacie or fruit of the Eucharist equally alike to all? vppon .5 Mat

In no wise: but (as Origen saith) according to the manner, quan­titie and proportion of the faith of the communicants.

Which is the right order of administring the Supper?

That it may bee administred.

1. In the manner which commeth most neere to the simplicitie of the first institution, and is most farre from superstition & pride (For the Sacraments doe not seeke gold, neither doe they please with gold, being not bought with gold (saith Ambrose) by godly and lawfull ministers of the Church. For whereas some do think that in the old time also it was so administred in families at home, that it should not be needfull for the ministers of the word to be present (euen as in the celebration of the Paschall lambe, wee doe not read that priests were present in euery family) if it were so, it was not agreeable to the institution of Christ. But let the ministers exercise the ministerie honestly and comelily, let them conceiue holy praiers: let them plainely rehearse and ex­pound the words of institution: let them inuite the people to the mysticall table, & let them stirre vp and admonish them by their owne example, that they may come orderly, that they may take with reuerence that which is giuen, that they stay not onely in signes, but lift vp their hearts.

2. Let them exhort to the same exercise of Christian loue or beneficence: for hereupon the Supper it selfe was called [...], that is (Loue) because they did giue to [...]ns of loue, by bestowing libe­berally to the vse of the poore.

3. Let them adde thereunto the Annuntiation of the Lordes death: for it is not meete that it should be a dumbe action, but that, either the historie of the passion should be read, or some o­ther thing, or that they sing, or a Sermon be had concerning the Lords death.

4. Let the holy communion be shut vp with a Hymne, or pub­lique giuing of thanks as the Disciples did Mat. 26, 30 2 Apologet. together with Christ, that is, let praise & glorie be giuen to God the Father, as Iustine [Page 931] reporteth to haue beene done. Finally let all things be pronoun­ced in the vsuall tongue, and language of that place, so that, the communicants may both vnderstand al things & to thē consent in heart. But whether it be taken of them which stand, or of them that sit, it little skilleth: although the Paschall lambe was taken standing: as the Supper by the Disciples when they sat, or rather leaned one vpon another.

In what place is it to be administred?

In a publick assēbly, not to euery man priuately, nor to such as ly sick at home, or which are readie to die, out of the congregation, and partaking together of the faithfull: because it ought to bee ecclesiasticall and publick, 1 Cor. 13 17 not [...] 1 Cor. 10 20.21 that is a priuate Sup­per, and the Supper is a symbole of the communion of Saints: neither ought men to open a gappe to the opinion of the worke wrought, and of a preposterous confidence, as is in the popish communion.

In the time of Iustine the Deacon, some did carrie that which was left of the communion, at what time the Lords Supper was celebrated, to thē which were absent by reason of their disease, frō the publique assembly, or vnto strangers, and outlandish bishops into their Inne. And as Eusebius reporteth, the bishoppe of Rome was wont to doe so, of the church histor. Cap. 5, b 24 but without superstition, and for no other end but for a token of concord and consent in Doctrine, and in the whole profession: but because we say, that wee must not so much enquire whether those fragments were sent, or but whe­ther they were well sent. And that custome hath degenerated in­to superstition, whereby at this day, the host is carried to them a­lone which are about to die, and that for certaine gaine and ad­uantage, as also in a vaine perswasion of a certaine necessarie pro­uision for their iourney, that custome of carrying the Supper to the absent, is worthily taken away in our Churches. Cyprian in the administration of this Sacrament, Wee ought to doe no other thing then that which Christ did.

Epist. 3. b. 2At what time, and how often ought this Supper to be celebrated?

Although a certaine and set time is not prescribed by the Lord, as their was appointed in the law a certaine day in the moneth, and of the yeare, for the eating of the Passeouer: yet reason it [Page 837] selfe doth shewe that of all Christians it may not be onely once in a yeare, but in frequent vse, as that particle [...] that is, as often as, doth admonish, being twise vsed of Paul, 1. Cor. 25.11. Vndoub­tedly, that they should often call to remembrance the passion of Christ, and by that remembrance should strengthen their faith, & should ioyne together thēselues, to set forth the praise of God, & to speake of his goodnesse, and finally, that they may goe for­ward in mutuall loue, the coupling together whereof, they doe see in the vnitie of Christs body.

Augustine saith daily, To take the Eucharist, I neither praise nor dispraise, yet I exhort that it should bee communicated to all vpon the Lords daies: but if not more often, at the least let men communicate thrice in a yeare De Ecclesiasticis. Dogm. c. 53.

Neither also doth the example of Christ binde vs to celebrate the Supper in the night: because Christ according to the custome of the Lawe, for the solemnitie of the Paschall Lambe which was to be obserued betweene two euenings, celebrated the Sup­per a little before night. But we are freed from the olde cere­monie.

After what manner ought wee to come to the Lords Supper?

Not vnaduisedly, rashly, or vnworthily: for as the medicine of the bodie doth not only not profit if it be ill vsed, but it hurteth, if it be not applyed in his time, place, manner, measure, and pecu­liar disease to which it is appointed: so the Lords Supper which is the wholsome medicine of the soule, doth not onely not pro­fit, but also it hurteth not being rightly vsed. For whosoeuer shall eate this bread, or drinke of the cuppe of the Lord vnworthily, (the A­postle saith [...], that is, vnworthily) shall bee guiltie of the body and bloud of the Lord. 1. Cor, 11.27.

How many sorts are of them which come to the Supper of the Lord?

Two: one, of them which eate worthily: another of them which eate vnworthily.

Who doe come worthily?

These doe differ, To bee worthy or vnworthie: and to come worthily or vnworthily to the supper of the Lord. For no where doth the Apostle so speake, That some are worthy, some vnwor­thy, [Page 838] but he speaketh of thē which eate worthily, & vnworthily Therefore they doe eate the breade, and drinke the cuppe of the Lord worthily, not which want the least blemish or spot of sin, of which sort there are none in the world: For by nature wee are all both vnworthy of so great a benefit, and not sufficient to, perceiue so great mysteries: but our sufficiencie is of God. 2. Cor. 3.5 Col. 1.12.

But.

1. The which acknowledge their owne vnworthinesse, and bewaile it, and rely vpon the worthinesse of Christ, that is, They which are truely afraid in the acknowledging of the great wrath of God against their sins, and are grieued with their whole heart, because they haue offended God, who doe acknowledge & con­fesse that they haue many waies deserued punishments for their sins, and haue in heart and in mouth that confession of Daniell, O Lord, righteousnesse belongeth vnto thee, and vnto vs open shame, chap. 9.7. Which motion is stirred vp in vs by consideration of Gods lawe, of eternall and temporall punishments: but especially by thinking of the sonne of God laid groueling in the garden, and hanging betweene two theeues vpon the crosse for our sinnes.

2. They which haue hungrie, and thirsting soules after the fa­uour of God, and doe flee to the onely hauen of health, that is, to the mercie of God for Christs sake, the mediatour and are lifted vp with confidence hereof, and doe iudge with a firme assent, that they are receiued of God into fauour for his sake, and that the good promises in the Gospell are exhibited to themselues, that is to say, the communion of the bodie and bloude of Iesus Christ, and participation of the merit and efficacie of him, remis­sion of sins, renouation, and life eternall Mat. 5.6.

3. They which haue a purposed endeauour to amende their liues, and to yeeld newe obedience, that is, who haue determined nothing more surely, then to referre all there purposes, and en­deuours to the honour of God: who haue remitted wronges and all their iniuries, as it is said Math. 5.24. Leaue thine offe­ring before the Altar, and Goe thy way. First bee reconciled to thy brother. And they which are readie to loue all the members of Christ, to helpe them, and to bestowe themselues for them, ac­cording to the example of Christ.

[Page 839]4. They which call to minde the sending of the son of God, his passion, and the whole benefit of redemption, and do giue thanks to God for it.

5. They which doe determine with themselues to die for the confession of the name of Christ. Finally, faith euen begun, with repentance, doth make them of vnworthy to become worthie. But this worthines is not to be meant concerning perfection, such as befalleth, no not to the most holy: But concerning the begin­nings of conuersion, and faith, which may be felt in our selues, and acknowledged of others, by no obscure but evident signes and tokens.

But for such as doe repent, and yet are earnstely afraid, may not these flee the vse of the Sacrament, by reason of former slips?

No: but let them know that therefore this so great pledge is set forth, that their faith may be kindled and confirmed con­cerning remission of sins by the vse of those things: and let the minde reconciled to God, call vpon him againe, and serue him af­terward with a good conscience. Let the mindes of such rely, not vpon their owne worthinesse, but as the prodigall sonne, re­turning to his father, doth not plead his merits, and deserts, but acknowledgeth, accuseth, and bewaileth his fault: so let vs ac­knowledge our pollutions, let vs accuse our selues for them, and let vs flee vnto Gods mercy promised for Christs sake. The pledge of which mercie is the Supper it selfe, in which Christ testifieth that remission of sins is giuen to vs freely, that is, not for our wor­thinesse, but because he was made a sacrifice for vs, and let vs knowe that this medicine is prepared for the sick, that is for them which acknowledge their owne weaknesse.

What counsell therefore, doth the Apostle giue to them which come to the Supper?

Let a man examine himselfe, and so, that is to say, (when as he hath examined himselfe, and found himselfe fit by the grace of God) Let him eat of this bread and drinke of this cup. 1. Cor. 11.28.

What must we examine?

This Paul declareth saying. 2. Cor. 13.5. Prooue your selues whether you are in the faith: examine your selues: knowe yee not [Page 804] your selues, how that Iesus Christ is in you, except ye be reprobates? Yet notwithstanding they are not forthwith, to bee thought repro­bates, whosoeuer are not yet effectually called, or whosoeuer also after calling, do fal into great sins.

Wherefore the right examination and tryal of our selues con­sisteth in this, that euerie one should descend into himselfe, tho­roughly trie, and examine himselfe.

1. Whether hee bee truely grieued for sinnes committed.

2. Whether hee doth truely beleeue in Christ the pacifier of Gods wrath for sins.

3. Whether he hath an earnest purpose afterward, to auoid sins, hatred, lust, gluttonie, & the like, and to liue righteously & holily that so he may shewe himselfe thankfull to God.

Who ought to take this examination?

Let a man examine himselfe, saith Paule, for, 1. No body can better and more certainely iudge, whether hee bee in the Faith, then euery one himselfe. 2. Neither doth the vnworthinesse of others condemne vs, but our owne. 3. Neither doth any man know, what is in our heart, or what our affections are towardes God, more than we our selues. 1. Cor. 2.11. Finally the saying of the Apostle is emphaticall, that euery one may know that this he must doe, least any man should dreame that the faith 'which they call implicite or folded in, is onely required, or that we should de­pend vpon an other mans faith.

And truely, the Apostle saith, let euery man examine himselfe, but not his neighbour, least any should be busied in iudging his neighbour, or should thinke that, the vnworthinesse of another may be danger to himselfe. For euery one shall giue accounte of him­selfe to God Rom. 14.12.

Which thing notwithstanding doth not hinder the examination & instruction of Pastors, wherby the Pastors, in the Doctrin of pi­etie, doe make tryall of their hearers profiting, which are helped, if neede be, with familiar instruction, counsell and comfort. For this latter examination doth serue for the former. And euery one is bound to confesse the faith, and to shewe their Pastors what they think of the Doctrin taught, like as Peter commandeth, that VVe should be ready alwaies to giue an answere to euery man that as­keth a reason of the hope that is in vs. 1, Pet. 3.15.

[...]

Is it gathered, from this Pronoune, [...], that is, himselfe, that euerie one is to bee left to his owne priuate iudgement, and that the Sacrament is not to bee denyed to any man comming to the Lords table?

No, because all are not sufficient to examine themselues: nei­ther is it manifest concerning all, whether they are, or are not of the Church: neither is it sufficient for them, which by a lawfull knowledge going before haue beene iudged impenitent, and therfore accursed out of the Church, that they should be thought fit, and to haue truely repented, if after any manner of fashion they present themselues againe at the Lords table.

Who doe come vnworthily to the Lords table?

Not they which are simplie, subiect to sinnes, or any weake in faith: seeing that the Supper is instituted especially for the weake: And the Centurion said rightly, Lord I am not worthie that thou shouldest come vnder my roofe. Mat. 8.8. But they which know not what this thing is, and which are all together void of the feare of God, or of repentance and faith, and doe continue in sinnes against knowledge. In like manner they which doe nou­rish confidence of their owne strengths, superstition, and hypo­crisie, and false worships, which doe maintaine manifest errors, or doe liue in strife, doe still keepe an euill purpose of fostering anger, lust, or other bad affections: or doe despise the poore, or doe come not as it were to a mysticall, but as it were to a common or prophane table.

VVhat is the punishment of them which eate vnworthily?

As there are diuers degrees of vnworthinesse, so the punish­ment or iudgement is vnlike, the cheefe degree of vnworthines precisely so called, is to come to the mysteries of faith, without faith or any repentance, which is the vse of vnbeleeuers, casta­waies, hypocrites, and wicked men.

They therefore which so come, are guiltie of the bodie and bloud of the Lord, the imputation of his death is laide vnto [Page 842] them, that is, the death of Christ, it returneth vnto death not vn­to life to them, and as Basill speaketh, They doe beare the offence of Christ crucified, euen as they who through vnbeleef crucified him corporally. For these men doe esteeme the bloud of Christ pro­fane, and they haue him in no other account, then as an hainous offender Heb. 10 29: concerning these men it is said, he that beleeueth not, shall bee condemned. Mar. 16.16. These therefore doe vn­dergoe the iudgement of condemnation vnto euerlasting tor­ments 1 Cor. 11.32.

Another degree of vnworthinesse, taken more moderately, is of the beleeuers: which doe not discerne or iudge of the Lords bodie, that is, which although they are not altogether voide of faith, yet they haue a faith as it were faint and weake, and there­fore not, as it were, effectuall by charitie and repentance: neither doe they discerne the mysticall bread of the Lord from common bread, but handle it vnreuerently, nor in that manner as the Lord appointed it. To these iudgement is threatned, Paul. 1. Cor. 11.29 saying, Hee which eateth and drinketh vnworthily, eateth and drin­keth his owne damnation, that is, by eating and drinking, he drin­keth it and calleth for it.

But this iudgement is not of eternall damnation, but of tem­porall punishment, which the Lord doth inflict in this worlde, euen vpon his owne faithfull ones, which doe sinne: as it is ma­nifest out of the words following of the Apostle, wherein hee doth rehearse examples of this iudgement, diseases, and the death of the bodie, For this cause many are weak, & sick among, you & ma­ny sleepe, and especially out of verse. 32. where hee saith, That we are therefore iudged, ihat wee should not bee condemned with the wic­ked, but that wee should be chastised of the Lord. And this iudgement is of correction and discipline.

To whom therefore is the Lords Supper to be giuen?

To all the faithfull members of the Church, which can ex­amine themselues, and are taught in the mysterie of faith, and can shewe forth the Lords death: for to this mysterie is required the examination of a mans owne selfe, and this shew forth the lords death.

And therefore not to Infidels, not to infants, not to madmen, not to them that are ignorant of the mysteries, or to them which knowe not what is done, not to the impenitent, not to them which are excommunicated by the lawfull iudgement of the Church, not to the polluted, either with manifest errours, or with any notorious wickednesse (vnlesse they haue first satis­fied the Church, and giuen a testimonie of their repentance). Fi­nally not to the deade, nor for the dead. For the oblations of bread & wine, which were offered in times past by the friends of the deade (after a heathen custome) went to the vse of the poore. In like manner the sacrifices, and offerings, which Cyprian saith, were offered for Martyrs, were in his vnderstanding, praises, and thankesgiuings vnto God, in that it pleased him to afford his Church such excellent lights as they were.

Are godly and honest persons to bee kept from the Lords Supper for beeing in warre, or ha­uing controuersies depending in Lawe?

No, for actions and lawfull warres are a part of that po­litique order, which the Gospell doth not abolish. And Con­stantinus, and the soldiers with him, which were now in the battell readie to put to the sworde the huge armie of Licinius, were iustly admitted to the Lords Supper; And Melchise­dech receiued Abraham returning from the battell and blessed him Ge [...]. 14 17. And good men may without bitter hatred, and desire of hurting each other dissent about inheritances, contractes, and other like businesses.

But yet both soldiers, and those that goe to Lawe, when they are about to receiue, must bee admonished to lay a­side hatred, strife, and other vices which happen not of themselues, but by accidentes to warfare and suites in Lawe.

What is it to make difference of the Lords bodie?

[...], is to discerne a thing, and to seuer, or exempt it, [Page 938] as it were, from the common order, and to account it and vse it more honorably then the rest, as in Iude verse 22. wee are bid­den [...], to make a difference betweene sinners that are re­couerable, and those that are obstinate: And 1, Cor. 4.7. Who hath made thee more excellent? [...]: therefore to discerne the Lords bodie, is to distinguish that breade as a most precious signe of Christs bodie from other things, and to vse it with fit deuotion, and therefore with faith, repentance, and most high re­uerence; not to come vnto it as to common bread, and drinke, but as vnto the mysterie of a thing of all other most precious.

Doe they of the first sort of vnworthy communicants, that is to say the wicked eate the flesh and drinke the bloud of Christ vnto the iudgement of their owne condemnation [...] truely; and, not refusing, but receiuing it, are made guiltie of Christs bodie?

No, for.

1. To eate vnto themselues Iudgement, or to bring Iudgement vpon themselues is not to eate Christ, who is made vnto vs righ­teousnesse and life.

2. Because the promise of grace doth promise onely to the faithfull the participation of Christ himselfe, and they are Sacra­mentall Seales to none but to the faithfull onely: For what part hath the beleeuer with the Infidell? light with darknesse? Nor, must wee say (saith Augustine) that hee eateth Christs bodie that is not in Christs bodie: and therefore their vnbeleefe cannot make void the faith of God and the institution of the supper.

3. Because no man, saith the Apostle can bee partaker of the Lords Table, that is, of the meate set vpon the Lords table, and of the table of Diuels, that is, haue any thing common with Diuels and vncleane spirits.

4. Because the thing signified is receiued with the heart, and not with the mouth: for indeede Christ is not receiued by the instruments of the body, but by faith alone Ephe. 3.17, which the wicked do want.

[Page 939]5 Because God giueth not holy things to dogs, seeing the Lord forbiddeth the same to be done. Math. 7.6.

6 Because there are not contrarie effects of the participating and communciating of the bodie and bloud of Christ. And the power of quickening or giuing life cannot be separated from the communion of the bodie of Christ: and the wicked haue not life eternall, but are condemned alreadie, but, he that eateth my flesh, and drinketh my bloud hath eternall life, saith our Sauiour Christ. Iohn. 6.51.

7 Because Christs bodie eaten, worketh life, but being despi­sed, refused, and reiected, it worketh death, and condemnation but this accidentally, not in respect of participation, but of pri­uation.

8 Because Christ can discharge the office of a Iudge, although the vnbeleeuers eat not his bodie with their mouth; they eat then the Lords bread, but not the bread which is the Lord; hereunto tendeth that excellent saying of Augustine: If thou receiue it carnally, it ceaseth not to be spirituall, but it is not so vnto thee. Againe. A good man receiueth the Sacrament and the matter of it, an euill man the Sacrament onely, and not the thing it selfe. And againe. He that disagreeth from Christ, eateth not Christs bodie, nor drinketh his bloud, though he daily receiue the Sacrament of so great a thing vnto his owne iudgement. Whereas therefore the Fathers, Tract. 25. vppon Iohn. but especi­ally Augustine, say that the Lords bodie is sometimes receiued euen of the wicked, by the word Bodie they meane the signifying signe, and not the thing signifyed, or matter of the Sacrament. And the bodie of the Lord, that is to say, his symbolicall bodie, is distinguished from the bodie of the Lord, that is to say, from the verie matter of the Sacrament.

9 And lastly, this consequence of our aduersaries is ridiculous; Christs bodie is giuen, or offered, therefore it is receiued. It is not receiued, therefore it is not giuen.

Can a man be guiltie of the bodie and bloud of Christ, which eateth not his bodie, nor drinketh his bloud Essentially?

Hee may, by reason of the abuse of the holy signes, which is contumelious to the thing signified, euen as they which dispise [Page 846] Christs seruants, are guiltie of contemning our Lord Iesus Christ yea and of the father also. Luke. 10.16. And a contumely done to an Embassador, redoundeth to the Prince that sent him, and whosoeuer spitteth vpon, teareth, or trampleth vpon the kings Image or letters, is guiltie of offence to the maiestie of the king himselfe: to conclude, the vnworthie receiuer is guiltie, in that he doth not spiritually receiue and eate Christs bodie offered vn­to him.

Whether may the minister without perill of conscience ad­mit all to the Lords Supper, seeing he cannot know who are worthie, and who are vnworthie?

As the Church iudgeth not of hidden things, that is to say, doth not prye into the secret corners of our hearts, but iudgeth the outward actions, hauing the Decalogue rightly vnderstood for a rule therein: so the ministers dutie is to leaue to God the iudgement of euerie mans heart, admitting all that are not tain­ted with open crimes, but he must restraine those that are bewit­ched with errors, repugners of the foundation of doctrine, blas­phemers, heretickes, worshippers of Idols, drunkards, cozeners, theeues, tyrants, adulterers, euill and filthie speakers, and those that any other way liue vngodly, and walke not worthie of the Gospell, which giue no signes of repentance, the Ecclesiasticall Consistorie hauing first taken knowledge of them, for to them belongeth that of the Poet.

Procul hinc procul este profani.
People profane and wanting grace.
Packe hence and come not neare this place.

For Christ, giueth a weightie and serious prohibition, Giue not holy things vnto dogs. Mat. 7.6. Neither must we communicate with other mens sinnes. 1. Tim. 5.22. therefore Chrysostome saith, He would rather giue his bodie to be shamefully torne in peeces, then wit­tingly, & willingly reach out the bodie and bloud of our Lord to a wic­ked man, that liueth without repentance. And for this abuse Paule witnesseth, that among the Corinthians many were weake, and sicke, and many slept.

Is it a thing arbitrarie or indifferent to vse the Supper of the Lord, or to abstaine from it?

No: but the contemners of the Lords table sinne grieuously for they contemne.

1 That edict not humane but diuine, Doe this.

2 The memorie of Christs death whereby we are redeemed.

3 They neglect the communicating of the bodie and bloud of Christ.

4 And lastly they shew themselues vnworthie to be accoun­ted Christs disciples.

Shall wee need any sacramentall signes of Christs bodie and bloud in that life that shall be euer­lasting?

No, for we shall be with our Lord Iesus Christ euen in bo­dily presence, for there will be no place for any sacrament, when Christs corporall presence shall be restored to the Church, and the Church by the way of faith shall be restored to the hehol­ding of Christ euen face to face Rom. 8.24 1 Cor. 13.12 &. 5.7 1 Ioh. 3.2.

What is contrarie to this doctrine?

First, the error of the Aquarians, who vnder pretence of so­brietie, vsed not wine, but water in the Lords Supper.

Secondly, the errors of the Papists, who doe horribly profane the Supper of the Lord, and disdaining the name thereof.

1 Borrow the name of the Masse from the rites of Isis.

2 They faine that the Masse, as it is now retained among them was celebrated by Iames the brother of the Lord, or by the o­ther Apostles.

3 They adorne it with Gold, Siluer, and pretious stones, as if it were a whorish Thais, to allure the more to loue and af­fect it.

4 They doe superstitiously vse bread, that is, meerely without leauen.

5 They doe necessarily mingle water with wine.

[Page 942]6 They transforme the words of the Lords Supper into Ephe­sian letters, or into such a consecration, as nothing differeth from magicall inchantments.

7 They whisper the words of the Eucharist with a low voice, blowing the crosse vpon the elements, turning their face from the people, that so the people might with more religion adore the E­lements.

8 They referre consecration onely to those fiue word, Hoe est enim corpus meum, for this is my bodie, and this is my bloud.

9 They say that the outward signes doe vanish away, and that they are conuerted and turned into the substance of the bodie, and bloud of Christ: or, that, by force of the consecration made by the Priest, the bodie of Christ doth succeedc and come into the place of the substance of the bread, the bare accidents still remayning, and hanging in the ayre without the subiect: and they fayne that Christ is corporally contayned in the hand of the Priest.

10 They haue taken away the breaking of the bread, and haue brought in wafer cakes printed with the Image of the Crucifixe vpon them, to maintaine superstition, keeping still the shadow of the breaking in the Priests masse.

11 They affirme that the sacrificers are creators of the Creator, from whence are these saying that are to be found in their books, He is made food, flesh of bread, God of the element. Also, Hee that created mee gaue mee power to create him. And hee that created me without mee is created by my meanes. And in this respect they pre­ferre themselues before the blessed virgin Marie, inasmuch as she onely once conceiued Christ, but they can create him as of­ten as they will themselues.

12 The Sacrament of the supper which they call the masse, they turne into a sacrifice, true, proper, and propitiatorie, or ex­piatorie, without bloud, for the sinnes of the quicke and the dead, yea more for the dead then the quicke, for whom it is celebrated, and all this for gaines sake.

13 They say there is application of this sacrifice, made for o­thers by the very worke wrought.

14 They teach that this sacrifice doth not onely merit for those [Page 849] that are aliue, that they should be freed from their sinnes, and the punishment of them, and from all wants whatsoeuer, but also that it doth auaile for the deluerance of the dead out of their fai­ned Purgatorie,

15 They faine that the Priest doth offer Christ vnto his eter­nall father, and that the Priest is the mediator betweene Christ and the Father; by which meanes the sacrifice of the crosse of Christ is made altogether of none effect, his alone perpetuall Priesthood is denied, the merit of his death is drowned and swal­lowed vp, and Christ himself is againe crucified Durand, I. 4. Heb 5.6.7 24.9.12.10 12 Math. 26.28. As the Paschall Lambe was to be sacrificed, so say they is Christ sacrificed in the Eucharist, & yet he was but once to be sacrificed vpō the crosse 1 Cor. 5, 7. That which Malachy. 1.11 after the manner of the Prophets spoke metaphorically, or allegorically in generall of the reasonable wor­ship, of the inward spirituall worship, or of the spirituall oblation accepted by the God of the Church of the new Testament vnder the shadows of ceremonial worship (as of the incense & pure ob­lation) vsed in the old Testament (In euerie place they offer sacrifice vnto mee) and they offer to my name a pure oblation) they take this to be meant properly of the particular, reall & outward oblation of the bodie of Christ in the supper. That which the Apostle Hebr. 5.1. speaketh of the leuiticall Priests by Enallage of the time present, (Euerie high priest is appointed of men that he may offer both gifts and sacrifices for sinnes) they doe vnskilfully expound it of the mi­nisters of the Gospell. They say that Melchisedech the priest of the most high, who was a type of Christ, did offer vnto God for a sacrifice bread and wine (that so they might proue that the Priesthood of Christ doth consist in the offering of bread and wine) which notwithstanding like a bountifull king he brought forth, Hotsi, that is to say, hee caused to come forth, that is he drew out, he brought forth food, that is to say, of euerie sort some, for the refreshing or nourishment of Abraham, and his seruants, who returned wearie from the battell, to whom he would thus congratulate for the victorie, that he had obtained: and moreouer he blessed him as a Priest, and receiued tithes of him. Gen. 14.19.

They vnderstand Christ to bee called a Priest after the order of Melchisedech, chiefely in respect of the daily sacrfice, which is [Page 850] offered vnto God vnder the shew of bread and wine, which in­deed is not so, (for the Apostle maketh no mention of it when he setteth downe the comparison betweene Melchisedech and Christ) but in that he is a Priest farre aboue all the leuiticall Priests, and an euerlasting Priest, and his Priesthoode is without succession, as Melchisedech hee is brought in by Mo­ses, as without father, without mother, without beginning of daies (as farre as wee know, as Chrysostome saith) as if he were sodainly come downe from heauen, and by and by had beta­ken himselfe thither againe, making no mention of his ancestors, nor of his death. Also because his sacrifice being once finish­ed vpon the Crosse, hath a continuall and perpetuall force Hebr. 7.3.24.

16 Moreouer one part namely the Cuppe, notwithstanding (saith the Counsell of Constance) the institution of Christ, and the practise of the ancient Church they doe most wickedly keepe backe from the Laitie.

17 Those things which Christ hath indeed distinguished and separated, they by their fained Concomitancie, will needs haue to be signified, and to be both together.

18 The bread being magically inchanted, they stirred vp and downe, and adore it as God, and by and by deuoure the same: not remembring what Cicero saith, Whom doest thou thinke to bee so madd, as to beleeue that to be God which he eateth?

19 They faine a separation of the bodie of Christ and of vs, saying that Christ is forthwith receiued into heauen assoone as the signes are torne with our teeth.

20 They abolish the communion, which ought to be of many, and teach [...] an eating alone, one hauing his owne proper and priuate feast at one alter in one corner apart by him­selfe.

And therfore although none of the people, or of the Cleargie be present and communicate with him, yet they teach that priuate Masses, and that many in one temple in diuers places at once, [...]nd continually may bee celebrated, that so there may be made an oblation of the sacrifice of Christ, and that the Priest may communicate himselfe; which is all one as if a man should [Page 851] baptise himselfe, and should say that it were auaileable for others that are not baptised.

21 They proclaime their Masse for gaine.

22 They celebrate it with a stage-like, and Histrionicall or­nament, gesture, bellowing, murmuring, lisping, gro­ning, singing, and other fashions like the Orgian sacri­fices, or Bacchanalls, without a Sermon, or declaring of the Lords death (which Paule would haue to be vsed in the Lords supper.)

23 By hearing, or rather by looking vpon the Masse, they thinke themselues armed against God, and as it were with an Ammulet or preseruatiue against poyson safe from all daunger.

24 That the Sacrament is once a yeare to bee deliuered, or communicated to the people.

25 They teach that auricular confession is necessarie for those that will be communicants.

26 They celebrate the Masse in a strange and vnknowne language.

27 In the Canon of the Masse, besides the offering of their sacrifice, they vse inuocation of Saints departed, and they mixe withall imaginarie merits.

28 They celebrate Masses for the honour of Saints, and for the obtayning of their intercession with God, whereby the remembrance and intercession of Christ is obscured and ouer­throwen.

29 They thinke that the vse of the Supper is of ab­solute necessitie to those that are readye to depart this life.

30 They vse consecrated bread for the quenching of fire, and for the calming of tempests.

31 They doe superstiously include it in their Armories and Cupbords.

32 They burne candles before it.

33 VVhen they please (euen as in the olde time, the Persians did the fire) they carrie it about to bee wor­shipped.

Thirdly the errors of the consubstantiators, who doe not ad­mit the true doctrine of the letter and the spirit, but thinke that the sacramentall speeches are to be interpreted literally according to the letter, and rationallie, as they meane.

2 That it is offered bodily, or essentially or ioyntly, or after an admirable and vnspeakable manner, and yet by the hand of the minister.

3 They say that the bodie of Christ is cast into the mouthes euen of the wicked.

4 They commend the recantation of Berengarius which was set downe to him, by Pope Nicholas, wherein he professeth that not onely the Sacrament, but euen the verie true bodie, and bloud of our Lord Iesus Christ, is sensually and in truth handled, and broken by the hands of the minister, and torne in peeces by the teeth of the faithfull.

5 They teach the reall omnipresence of the verie bodie of Christ vpon earth, in many places, nay in euery place.

6 They attribute to the flesh of Christ many sortes of beings.

7 They holde that there is a communion made by a mu­tuall, reall, and actuall conioyning of the substances

8 The doe not acknowledge the spirituall presence onely of the bodie and bloud of Christ.

9 They reckon the papisticall eleuation and lifting vp of the hoast among things indifferent.

10 They doe wickedly confound the twofold eating, name­ly the one outward of the bread, the other inwarde of the bo­die of Christ to be but one and the same.

Fourthly, the errour of them, who haue taken away the brea­king of bread in the supper of the Lord, and in stead of bread broken or cut, doe distribute vnto euery one that commeth to the Lords table so many in nomber of whole and severall breads, or round and thin cakes.

2 They haue abolished the deliuerie of the signes into the hands of the receiuers, and the taking of them by their hands.

Fiftly the error of those who doe very seldome make mention of the sacramentall changing of the bread and wine.

2 They teach that the onely merit of Christes obedience is to [Page 853] be accounted for the thing signified in the holy Supper of the Lord, and thinke that onely the commemoration, and remem­brance of the death of Christ and of his benefits is taught therein, and doe not vrge vs to bee, by communion, incorporated into Christ.

Sixtly, the errors of them who first denie the presence of Christ in the Supper.

2 They hold them to be but common signes which doe not effectually and powerfully moue.

3 They account the sacramentall signes, but as bare pictures, and things to looke vpon, whereby they may onely be stirred vp to renue the memory of Christs death.

4 They take these holy mysteries, but as outward notes or badges, whereby they that professe themselues to be Christi­ans, may be distinguished from other profane people.

Seuenthly, the error of them who doe vnreuerently vse these holy actions, and in no other manner but as common and daily matters.

2 They that thinke it is free for them eyther to come to the Lords Supper, or to abstaine from it at their pleasure, and there­fore vse it verie seldome, whereas indeed it is no small part of Gods worship, and by God commaunded.

Eightly; the error of some who alleadge that the Supper of the Lord succeedeth not the Paschall Lambe, but Manna (which was not an ordinarie and perpetuall sacrament, nor ioyned in time with the Supper; neyther had it any signe of the merite of Christ, which is the chiefe thing in the Lords Suppe) con­trarie to the manifest institution of the Lord Luk. 12.19.

Ninthly, the error or rather the dreame of a certaine libertine Iodochus, Harchius, a Montensian Belgan, who holdeth that wee doe not eyther corporally, or spiritually take, and eate the verie bodie of Christ crucified; but making a twofold flesh of Christ, one naturall, and taken of the virgin Marie now glo­rious in heauen; the other spirituall, intelligible, and made by the diuine power of God, of bread and wine to bee tasted and conceiued chiefely in the minde, this hee imagineth to goe into the nourishment of the mysticall bodie, that is to say, of all the faithfull being daily taken with the mouth and by faith; or other­wise [Page 854] he dreameth, that there is a certaine power proceeding from the flesh of Christ, and after a wonderfull, and vnspeakeable sort infusing it selfe into the bread, doth nourish the flesh of a Christian man; which is cōtrarie to the expresse words of our Sauiour Christ, which is giuen, which is powred out; which words doe euidently shew that the true bodie of Christ and the true bloud of Christ, are signified, and spiritually exhibited vnto the beleeuers.

The nine and fortieth common place. Concerning Magistrates, or Politicke go­uernment.

Is the doctrine of policie, or ciuill gouernment and Magi­stracie to be deliuered in the Church?

IT is: Because Commonweales are the Nourceries of the Church, and the consciences of both godly Magistrates, and faithfull subiects, are by this do­ctrine to bee enformed, against such Fanaticall Spirits, as oppugne that doctrine.

Whence is the Commonwealth called, Politeia, Policie?

Of the Greeke word [...] a Citie, comming of [...] many. But Ciuitas, a Citie (as it were, Coiuitas or Ciuium vnitas, the vnitie of Citizens) is, not onely such buildings as are comprehended in one ditch, trench or wall, but that multitude of people, which doth inhabite those buildings. And the re­giment and order of that companie or people is called in [Page 855] Greeke [...], policie, in Latine Respublica, the Common­wealth. From whence is deriued politice, the Art of policie, which teacheth how the Commonwealth must be ordered and preserued; as also [...], Regencie, Burgesship, ciuill conuer­sation Philip. 3.20. And they are said [...], to practise policie, who are in publicke office, or about the common good. Whence also Basill calleth the Lyturgie, that is, that policie which is in the Church, according to God, and the Gospell, Ecclesiasticall policie.

What is Respublica, or the Commonwealth?

It is a companie of many people, vsing the same lawes, and that by common consent, whether they inhabite one or seuerall Cities.

What is the Originall cause of Commonwealthes?

God himselfe, that author of mankind, who instituted the first societie, to wit, the band of mariage betwixt Adam and Heuah: whence, by Gods blessing vpon that mariage, and his reall confirmation of that word, increase and multiply, came an house, or priuate congregation, out of which anone came, first children, after that Families, and they diuers and distinct one from another. The head and chiefe of which house or family, was called the Maister, or Mistres of the house, in Latine, Pater, or Mater familias.

These inhabiting neere together, by reason, both that mans nature is sociable, and that they might afford each other mutu­all ayde, did of those diuers families collected together make Ʋillages, in Latine called vici, a via, of the way, and Pagi of [...] or [...], by the doricke dialect, a fountaine, whereupon they were called Pagani, Pagans, who came to one fountaine or spring for water, but these Ʋillages were built in the fieldes, without such walles as now Cities haue.

After villages, walled Cities were erected, to preserue the inha­bitants from carnall men, and wild beasts. These were enui­roned with a wall or ditch, and were called in Latine Ʋrbes, (of Orbis, a circle,) because, as Varro saith, they with ploughes, made a rounde circle about that ground which they [Page 856] meant to wall in Gen. 4.17. Out of one or diuers of the Cities, came, that societie which wee call the Commonweale.

But many Cities, and townes hauing the same vniforme administration, were called in Greeke [...], in Latine Gens, in En­glish a Nation.

But the first Monarchie, (in which the gouernment was partly Herus, a master, then Rex, a King) was established at Babylon in Caldaea, after the floud, and diuision of languages Gen. 10 8, By Nimrod a Giant, or mightie man, the Nephew of Cham, by his sonne Cush: who to make himselfe great, abused his might, and tyrannized ouer men as his vassals. Some thinke he was after called Belus.

This Monarchie was both of the Caldaeans, Babylonians, and Assyrians. For Ninus translated it to the Assyrians, who made rather Niniue then Babylon, the seate of his kingdome, which Niniue was founded by Assur, the sonne of Sem, No­ahs sonne Gen. 10.11. After this Monarchie was that, first of the Per­sians, after it of the Graecians, and last of the Romans.

Should there (if Adam had continued in his inno­cencie) haue beene vse of Ciuill gouern­ment?

There should: and such as one as is fully distinguished from domesticall, least diuers & distinct families should remaine with­out an head, but yet should that commonwealth haue beene gui­ded with greatest equitie, iustice, and clemencie, euen as there is a pollicie, and certaine order amongst the companie of the blessed Angels, and therefore it should haue beene farre diffe­rent from these Empires which nowe wee haue after the fall.

Did subiects goe before and constitute them Princes, or Princes goe before, and create vnto them subiectes?

Although Princes and subiectes are Relatiues, yet in na­ture and time subiectes were first. But Princes (except tyrantes) were not, as Fathers, made by nature, but by the subiectes suffragies and consentes, and that vpon [Page 857] certaine conditions, for the good of subiects. Whence is that Da­niell the 4.32. Know that the most high gouernes the kingdomes of men and giues them to whom he will. By this it appears, that subiects are not so much borne for Princes, as that Princes ought to rule for the good of subiects.

How manifold is politicke gouernment?

Twofold, the one lawfull, which is appointed and approoued by the word of God, and the generall consent of all mankinde, the other vnlawfull, which is condemned by the same word, and by the generall voice of all men.

How many formes are there of lawfull gouernment?

Three: the first in which one commaundeth by iust lawes, which is called a Monarchie, Regnum, a kingdome, or the gouern­ment of one: the second, in which Optimates, or the best sort doe rule by good lawes, and haue chiefe commaund, this is cal­led Aristocratia or the gouernment of the best, in Latine it is called especially Respublica, the Commonwealth, and Politia, a pol­licie: the third in which all, that is, the people themselues doe by themselues beare rule, and it is called Democratia, or a popular state.

Which is the best kinde of lawfull gouernment?

That which is eyther composed of all those three, or at the least of two of them: such as was the gouernment of the people of Israell, as is plaine in the olde testament: for one of these doe temper the other, so as neyther one Prince, or diuers great ones, or the people it selfe can abuse their gouernment to tyran­nize: But yet that gouernment is best vnto euerie people or na­tion, which is most agreeable to the manners, nature, place, commerce, and other circumstances of that people and na­tion.

What formes of gouernment are contrarie to these three?

Three other.

1 To a Monarchie tyrannie: which is, when one ruleth vn­iustly and contrarie to the prescript of holy lawes.

2 To Aristocratie Oligarchie, that is, the rule of a few: and it [Page 858] is called faction, and in Latine Duumuiratus, when two rule, or Triumuiratus, when three rule. Now this is when a few rich men dominere vniustly, and besides the lawes: thirdly to De­mocratie, that is, the right gouernment of the whole people is opposed Ochlocratia, that is, the power of the tumult, or that confusion, which causeth mostlye vprore and sedition, whilst one will not yeeld to another, and this is when the people doe vniustly rule.

Which are the parts of politicke gouernment?

Three: the Magistrate, the Lawes, and the people, or Subiectes.

Whence is this word Magistrate deriued?

Eyther of Magister, a Maister: which word is deriued of Magis rather, as saith Pompeius, whence in all things those Offi­ces, saith hee are called Magisteria Maisterships, which rather cō ­maund then others: as the Maistership of the horse, of villages, townes, cities: whence this word Burgi-magister, and magistrare in Festus is for to rule and moderate expences: or else it comes of the Greeke word [...] the greatest: whence they who in Greeke are called [...], and in Latine Magistratus, are by Suetonius, keeping the Greeke word, called Megistanes, that is peeres, or Maximates, the greatest, in the life of Caligula, where he saith that Germanicus would not ioyne with the Me­gistanes,: now although there be diuers sortes, Magistrorum, of maisters, yet vse hath obtained that that onely power which bea­reth the sword, should be called Magistracie: but this word Ma­gistratus is taken eyther in the concreete for the Magistrate, or in the abstract for Magistracie it selfe.

What is Magistracie?

It is a politicke office instituted by God, whereby one certaine person, or diuers hauing receiued lawfull dignitie, and power, doe rule and gouerne by honest lawes the whole, or some part of the Commonwealth, in those things which belong to this life, for [Page 859] the preseruation of peace and tranquillitie amongst men, and for Gods glorie.

Aristotle most learnedly defines it thus: A Magistate or Prince is a keeper of that which is iust, and consequently of that which is equal: Lib. 5, eth. c 6 yet Paule farre better defines it, expressing both the efficient and finall cause. Rom. 13.4. saying, He is the minister of God for our good to defend the good, and to punish offences with the sword, that is, with corporall punishments.

What doe Officialls differ from Magistrates?

In this, that Magistrates haue iurisdiction both to know causes, and authoritie also to execute annexed: but Officials are the ma­gistrates ministers, to whom is committed the bare execution of things determined: such amongst the Romans were called Via­tores, in French Sergens, Sergeants, as it were seruants: but the mi­nisters of the Commonwealth are they, who onely doe take knowledge of some things, as they who are gouernours of pub­licke workes, as Surueyers, controllers, paymasters, ouerseers, clarkes, and such like: or who haue some office in the Common­wealth, as Tribunes, Treasurers, Wardens. &c.

How many sorts of Magistrates are there?

1 Diuers: and first in regard of iurisdiction, the Magistrate is eyther superiour or inferiour, the superior is hee that is assig­ned, and dependeth in that Commonwealth of none other but onely hee, and vpon God, as Caesar, Dictator, the King, the Emperour, the Senate, the people, who hath sole gouerne­ment Rom. 13.1, 1 Pet. 2.13 14.: the inferior magistrate, is he who is assigned by, and dependeth vpon the soueraigne Magistrate, as presidents of pro­uinces, and other officers, who referr the most weighty cau­ses to the discretion of the superior. Act. 10.1.

2 In regard of religion the magistrate is either faithful, as Dauid, Luk, 9.50 or vnfaithfull as Saule, and this latter is either a persecutour of true religion as Herod, or else he who doth only tollerate true religion: and yet such a one is worthy of commendation: for he that is not [Page 860] against Christ, is for Christ e, such a one was Traian the Em­perour.

3 In regard of the obiects, magistrates are eyther Togati, men of peace, or Armati, men of warre.

4 In regard of affayres, some are Senators, who determine publicke affaires, others Iudges, who heare and determine priuate suites, and these are Iudges, eyther of ciuill, or capi­tall causes.

5 In regard of office, some are Lawgiuers, others are Lawkee­pers, as were the Censors Censores. among the Romanes, and the Ephori, amongst the Graecians.

6 Againe, in regard of the adiuncts, some are lawfull, iust, and good magistrates, who lawfully doe exercise their au­thoritie whether they haue it by election or inheritance. Others are vnlawfull, vniust, or who come to that dignitie by euill meanes, or vse it euelly, that is to say, eyther cruelly, or couetously.

7 In regard of dignitie, some are Kings [...], as it were [...], the bases, supporters, or foundations of the people, others [...], Princes, others Dukes, Earles, Lords, Presi­dents, Gouernours, Maiors, Heades of Families, Elders; and in regard of order in the Commonwealth, one is Dictator, ano­ther Consull, another Senator, another tribune, another Trea­surer, Warden or Ouerseer.

VVho is the Author of the Mgistrate?

God himselfe: for hee at the first, did so illuminate mens mindes, that he knoweth, he cannot liue without a guide, and gouernour, yea the verie Bees, doe acknowledge a King, and follow him, the Cranes haue a guide, and setting their rankes, doe keepe watch by night, which similies, taken from nature, doe declare that the institution of Magistrates is aswell naturall, as diuine. Besides Gene. 9.6. God made a Lawe, that hee who sheddeth mans bloud, his bloud should be shed by man, not by any man, but by one called lawfully to that office, and furnished with authoritie from God; and therefore it must be done by an ordinary Iudge or magistrate, who by a set [Page 861] order may punish the offender, and execute the iudgement of God. Now since this is giuen to the Magistrate to punish Homi­cides with capitall punishment, it is certaine also, that all other degrees both of causes, and punishments, are ratified and con­firmed by that speach.

Exod. 18.21. Moses appointed Magistrates, the which (though hee did it by the aduise of Iethro) yet the Lord himselfe appoin­ted it, Deut. 16.18. saying, Thou shalt appoint Iudges & Magistrates in all thy gates, that they may iudge the people with iudgement. And Deut. 16.13. and 19.2. the same God appointed both power and punishment, adding this seuere commaund, Thou shalt not pittie him, but shalt take euill from the middest of thee, that others hearing may feare. Now the morall and naturall parts of Moses Law ap­pertained in generall to all ages in the world. Prou. 8.15. By me, saith Wisdome, which is the sonne of God, doe Kings raigne, and princes decree iustice, by mee princes rule, and the Nobles, and all the Iudges of the earth, that is, all their authoritie is from mee. 2. Cron. 19.6. Iehosaphat the king of Iuda speaketh thus to his Iud­ges, Take heede what yee doe, for yee doe not exercise the iudgement of man but of God. Dan. 2.21. God setteth vp Kings, and translateth Kingdomes.

In the new Testament, Christ confirmeth Magistrates, when hee saith. Math. 22.21. Giue vnto Caesar the things that are Cae­sars: and to Pilate. Iohn. 19.11, Thou hast no power ouer me, vnlesse it were giuen from aboue. and Paul. Rom. 13.7. There is no power but of God, and the powers that are, are ordained of God, or distributed by God, where note, that hee calleth authoritie, [...], [...] the ordinance of God, and verse. 4. and the 6. hee calleth the Magi­strate the Minister of God, which also euen the heathen doe ac­knowledge, as Hesiod when hee saith that Kings as of Iu­piter [...]..

3. Moses, Iosua, the Iudges, Dauid, Hezechia, Iosias, and ma­ny such like were often stirred vp by God himselfe, when he wold deliuer the people from the oppression of their enemies, and we may read in the Bible, that the condition of the people of Israell was neuer more miserable, then when they wanted lawfull Iud­ges, and Magistrates, but were without a King: for then euery man had a superstition of his owne deuising, and all things, be­came [Page 862] dissolute by impunitie, whereby they fell into a thousand both publick and priuate calamities Iudg. 2.19 &. 4.1. &, 13.1. &, 17 6 &. 19.1. & 21, 25. Now in that Peter calleth the Magistrate an humane ordinance, 1. Pet. 2.13. this hee doth not because man deuised it, (for it is an excellent gift of God) but because it is either proper to men, or appointed for the good of men. Out of all this wee may gather, that the Pope of Rome is Gods aduersary, in that he dares arrogate this to himselfe, to translate Kings, to set vp and pull downe whome hee will.

Is it necessarie to keepe this particle in the difinition of a magistrate, that hee is ordained of God?

It is.

1. First that by this wee may acknowledge God the author thereof.

2. That wee may obey this diuine ordinance.

3. That the Magistrate may know, that in his faithfull ser­uice to God he doth that which pleaseth him.

4. That both Magistrates and subiectes, may receiue comfort from this, that God gouerneth all the daungers of this politicke life, but as for tyrants, and rebels, hee will punish them.

May a Christian man, being lawfully called, by the Law of God, and in a good conscience become a Magistrate?

Surely he may.

1. Because magistracie is the good ordinance and disposition of God Rom. 13.1 1 Pet, 2, 13.

2. Because the Gospel doth not abrogate policies & politicke administration, no more then it doth physick or Architecture the sciēce of building, onely it proclaimeth spirituall righteousnesse, which is by faith in Christ.

3 Because the Magistrate is cōmaunded to serue the Lord in feare, and to kisse the sonne of God Ps. 2.11, that is, by this symbolicall note of subiection, to acknowledge and professe Christ his Lord. Now this no man can better doe then a true Christian, who aboue o­thers is indewed with the knowledge, faith, and feare of God.

[Page 863]4. God commaunds praiers to be made for the Magistrates Ierem. 29.7. Pray for the kingdome of Babilon, for in the peace there­of shall bee your peace. Thus Abraham prayed for king Abimeleck Gen. 20.17, & Iacob blessed the king of Egypt Gen. 47.10, & 1. Tim. 2.1. I exhort you (saith Paul) that praiers and supplications and thankesgiuings be made for all men, for Kings and such as are set in authoritie, yet the magi­strates of those times were Infidels, it followeth therefore ne­cessarily, that magistracie is both a good thing, and acceptable to God, for we must not pray for the establishing of that which is euill.

5 We haue also examples of such as bare rule, and yet were Christs most faithfull disciples, such were Ioseph of Arimathea, Nicodemus, Sergius Paulus, Erastus and many others, and such we read that the Centurions were, Mar. 15.9, Ioh. 3.1 Act, 13, 7, 12 Rom. 16.25 that I may say nothing of those most holy Emperors, Constantine. Theodosius, and others, who defended the church both by publick authority and victo­rious armes.

Is (thinke you) power and authority from the Diuell, because he is called the prince of the world. Iohn. 12.31. &. 16.11. And because he saith. Math. 4.8.9. That the kingdomes of the earth are in his power and he can giue them to whome he will?

In no sorte. for he is not called a prince by right, absolutely, & simply, but in that he is so by treachery, malice, vsurpation, abu­sion, and relation to those who are subiects vnto him: as for his speach to Christ, he belyes his authority, and therein shewes himselfe a lying spirit, for he cannot giue kingdomes to whome he will.

But doth not this make as though god allowes not the autho­rity of Princes, because he is displeased with his people, for making a king in Israell 1. Sam. 8.6.7.

No, but he rather disliked.

1. The diffidence of the people, who relied more vpon man than God.

2. Their boldnesse, in erecting a new forme of gouernment.

3. The contempt of Gods gouernment, in that contemning God their King, they sought a certaine King, after the example of other nations.

4. Their tedious wearinesse both of faith and hope, where­by they were bound to depend vpon God, and expect iudges, at his alone pleasure: for the Israelites from Moses to Samuell had Iudges, who sometime of one, and sometimes of another tribe were set ouer them, for the most part, by the extraordinarie hand of God: therefore God in his wrath saith vnto Samuell, Hearken vnto the voice of this people, for they haue not onely dispised thee, but mee, that I should not raigne ouer them. 1. Sam. 8.7. and in Osea the 13.11. saith the Lord, I haue giuen thee a King in my wrath, and taken him away in mine indignation.

But since many bad men, yea tyrants are Magistrates, and in gouern­ments much iniustice is committed, in iudgements are many deceipts, can we say that euen their offices are of God?

1. Surely they are, because they are the good ordinances of God. Rom. 13.1. as for these abuses and corruptions they are in the persons, who take vpon them the office of Magistrates, neither are these from God, but haue another beginning, as from the Diuell, and from both the malice and weaknesse of men: we must therefore distinguish betwixt the office, and bad persons which are in office.

For this is a fallacion of the accident, when by reason of the corruption of some gouernours, & manifold confusions in mans life, the politick gouernment it selfe is condemned.

2. Neither must wee looke onely what euill is in gouernment, but what good is in it: the good, wee must commend, as, the consociation of mankinde, marriage, and in it, the procreation, and education of children, contracts, distinctions of Lordships, iudgements, punishments of the wicked, defence of the good, nourceries to schooles, and Churches, and such like: but as for [Page 865] the euils in gouernment, wee must wisely couer them, and by the consideration of our good, not so much as name them.

3. To conclude, corruptions in gouernments are oftentimes punishments, and as it were prisons, whereby God doth punish the sins of men, as it is said. Ecclesiasticus, 10.8. Because of the vn­righteous dealing and wrongs, and riches gotten by deceipt, the King­dome is translated from one people to another, and this saying is often true, Quicquid delirant reges, plectuntur Achini.

Let Grecian Princes doe amisse,
The Grecian subiect punisht is.

Doth not the Gospell vtterly abolish politick order in pro­hibiting Reuenge?

No: for reuenge is twofold, one ordinate, or publick, which is done by the Magistrate in a certaine order, by certaine lawes, to a good end, without hatred to the person, which the Gospell forbiddeth not: nay it is a part of the magistrates office, whereu­pon. Paul. Rom. 13.4. doth expresly call the Magistrate, [...], an auenger of him that doth euill, and it is most agreeable to the Lawe of nature, and consonant to that Deut. 32.35. Ʋengeance is mine and I will repay it: for God the iust iudge doth punish sins, either without mans helpe, as in the destruction of Sodome, or by ordinarie punishments, which hee hath committed to Ma­gistrates.

2. The second is inordinate, proceeding from an euill affection, tending to the hurt or ouerthrowe of him, of whome wee seeke to bee reuenged; and is, when either the Magistrate himselfe, contrarie to law, vpon priuate grudge, doth abuse his authoritie, and hurt the harmelesse, as, when Saule seekes to kill Dauid, or when a priuate man, vpon hatred, emulation, and malice, pursues a wrong, and seekes not so much his owne defence, as the ruine of his aduersarie, or without lawfull knowledge, will bee his owne iudge, and auenger, as when Ioab would kill Abner 2. Sam. 3.27, of this kinde the Poet saith, At vindicta bonum, vita iucundius ipsa,

Reuenge is good to men of strife,
Sweeter to them then is the life.

This kinde of reuenge the Gospell forbids. Rom. 12.17. Recom­pence, [Page 866] to no man euill for euill. Mat. 5.36. Resist not euill. Deu. 32.35. Ʋengeance is mine, saith the Lord, and I will repay. So Prou. 24.29. Say not as he hath done to me, so I will doe to him. To this bee­longeth that precept, thou shalt not kill, to wit, vpon priuate af­fection, and pleasure, and contrarie to the order instituted, and approued by God: yet let the Magistrate, according to Law, pu­nish malefectors euen with death.

But, that Elias caused fire to descend from heauen vpon them, who came to take him. 2. King. 1, 10, and Elisha cursed the children that scorned him. Chap. 2.24. it proceeded from an heroicall spirit, and was an effect, not of a priuate wrong, but of such an one as was done against GOD and his Church.

Therefore Celsus, Iulian and others, did falsly accuse the Gospell, writing that it by prohibiting reuenge, did take a­way magistrates: but by this it appeareth that the Doctrine of the Gospoll doth not forbid all kinde of reuenge.

Why doe Magistrates punish offences.

1. Because God by these examples would bee knowne to bee a God, who discerneth betwixt things iust and vniust, and who truely is angry with sins.

2. Because he would haue these momentarie punishments vpon fewe, to forewarne vs of the iudgement to come, and eter­nall punishments.

3. Because, by this meanes he prouides for the commodity of others, whilst the disobedient are taken away, so as they can­not hurt more.

4. That by this, men may be aduised to repent: for exempla­rie punishment shewes that others should not sin.

Seing Iohn Baptist Luke 3.13. graunted to his young au­ditors to vse politicke offices, ught not the like to bee graunted to other Christians, who should bee more perfect?

It ought.

1. Because God in the Baptisme of Christ by a notable testimo­nie confirmed the calling and Doctrine of Iohn.

2. Because politicke seruices are things propounded by God, that he may bee more knowne in the societies of men, and that we may haue exercises of confession, patience, loue, and faith. Therefore to forsake these offices is rather an infirmitie then perfection, euen as it is said, Magistratus ostendit virum, Magistracie shewes a man. And Christ not as a Counsell, but as an vniuersall Mandate, giues this precept to all men, Giue vnto Cae­sar the things which are Caesars, and vnto God the things that bee Gods.

Did not Christs when hee would not condemne the Ad­ulteresse to death, Iohn 8. by that fact, disa­lowe the seueritie of politicke punishments?

Surely no more then hee did disalowe the diuision of inheri­tances, when hee would not diuide them betweene those two brethren, saying. Who made mee a Iudge or diuider a­mongst you. Luke. 12.11. but by this hee taught, that hee came not into the worlde to bee a Magistrate, or a Iudge, but to call sinners to repentance, and to saue such as truely re­pent.

Neither did hee simply absolue her in regarde of politick iudgement, but in regard of her conscience, and for a peculiar testimonie of his mercie, and free forgiuenesse, propounded that example: but to the magistrate hee left his office, of whome it is saide, Hee beareth not the sworde for naught, Rom. 13.4. To conclude, by this hee plainely put difference bee­tweene the ministerie of the Gospell, and the office of the Magistrate

Who hath power to choose Magistrates?

Either the Magistrates themselues, who are to appoint ei­ther inferiour magistrates for the good of their subiectes, [Page 868] or their successors: so Moses, chose his inferiour officers Exod. 18 25.26, by the counsell of his father in Lawe: and this same Moses, ioyned to himselfe 70. of the Seniors, for the gouernment of the whole people Numb. 11 24, and being now to die, by Gods commandement, left Iosua his successor Numb. 21.22.

Or the subiects themselues, who appoint, for their owne good and profit, a Magistrate: so the people, and gentlemen of Rome, created magistrates, and in times past, the souldiers made choice of their Emperors.

But if the Kingdome be hereditarie, the King may bee cho­sen, if the former king haue many children different in maners, or there be seuerall branches of the same princely family, and the e­lection may be made, either by the King himselfe in his owne life, or by the peeres and states of that Kingdome, yet so, as the first & fundamentall Lawes made at the beginning of that Kingdome, betweene the king, and his people, doe permit, as wee may see in the coronation of Solomon and Azarias 1 King. 1.3 2 King. 14 22, to this if the people giue their assent and voice, it procures much authoritie to the newe King, as it fell out to Rehoboam 1 King. 12.1, and to Solomon 1 Cro. 28.1: for to them it belongeth to defend the Kings issue, to preserue the lawfull successor of the Kingdome, and to helpe him against all vsurpers, and intruders. Also the Pastors of congregations in as much as in them lyeth ought to further such consultations: as by the helpe of Iehosabe the daughter of King Ioram, and Iohoida the Priest her husband, the young childe Ioas was preserued yet from slaughter, and made king 2 King. 11.24 2 Cron. 23.4.

How ought Magistrates to be chosen?

Such as goe by choyce, are to be chosen.

1. Freely and incorruptibly without ambitious seeking.

2. Religiously, and holily, that is, with serious inuocation, euen in that place, vpon the name of God, and as it were with his aduise, as was done. Iud. 1.1. and numb. 27.16. Let the God of the spirits of all flesh set a man ouer this companie.

3. Hee must be chosen with circumspection, that is, with triall made of his sufficiencie.

How ought Magistrates to bee qualified, and who elected and created?

This Moses teacheth Deut. 1.13. saying, Choose out from a­mong [Page 869] among you, men of wisdome, and prudence and knowne vnto you from among your tribes, that I may set them ouer you, and Exod. 18.21. Io­thro doth briefly describe them thus.

First that they feare God, that is, be godly and religious.

2. That they bee true, that is, louers of trueth, righteousnesse and sinceritie.

3. That they hate filthy lucre, that is, couetousnesse and bribes: for, Gifts doe blinde the eyes of wise men, and peruert the words of the iust. Exod. 23.8. Deut. 16.19. but they must bee such as loue the publick good.

4. That they be men of courage, that is, stout, mightie or strong, that is, indued with authoritie, fortitude, and constancie of minde, least they bee caried with perturbations: yea they must be louers of all vertues, especially of sobrietie, chastitie, and honest conuersation: to this wee may referre that which is spoken of the election of Deacons, Act. 6.3. Appoint yee brethren, seauen men from amongst you, men of good report, full of the holy Ghost, and wisdome, whom wee may appoint to this buisinesse.

What titles are giuen to Magistrates in the Scriptures?

1. They are called, Elohim or Gods, and sons of the most high Exod. 22.28, Ps. 82.1.6, not by nature, but by office and dignitie, that is, as it were the Vicegerents, and Images of God himselfe.

2. Nourcing Fathers, and nourcing mothers.

3. Ministers of God.

4. Sheepheards, as Homer cals his Agamemnon, [...],, a sheepheard of the people.

5. Fathers, as the same Homer cals the king, [...], a gentle meeke, and benigne father: and the Senators among the Romanes were called patres conscripti: neither was there in the common wealth any greater or more ancient honour, then to bee called pater patria, a father of the country. Whence Zenophon saith that a good Gouernour differeth nothing from a good father: [...]. l. 8. wherefore Princes owe to their subiectes, the loue and naturall affection of a father: and as the sheepheard excels the sheepe, so magistrates ought in goodnesse to excell the people, else they are not worthy to rule ouer them: in other writers they are called [...], guids, which word also the Scripture vseth, [...] [Page 870] leaders, because they must in vertue goe before others.

2. [...] adorners or orderers, because they prescribe order to the multitude, then which nothing is more beautifull.

3. Episcopi, watchmen, and [...], obseruers, because they must diligently looke what each citizen doth: they are called also in ge­nerall, [...], keepers, and [...], helpers, and [...], Sauiours, with which title, they are also stiled in the old Testament: and [...], Gouernours, which word is taken from shippes: for as a shippe, tossed in a tempestuous sea, cannot come safe to the hauen without the skill of a pilote, so the commonwealth must needes bee ouerthrowne, vnlesse it haue a skilfull Gouernor: they are called also [...], gratious Lords, as Christ witnesseth. Luk. 22.28. whence Pindarus saith, that a milde and a good king is [...], gratious to mortall men, and a great friende, and amongst the Egyptian kings, two by name are termed Euer­getae, bountifull, as Ptolomeus Euergêtes, And Antiochus Euer­gêtes.

What is the office of the Magistrate?

1. In generall, that hee keepe and obserue both the tables of the Lawe Sent. 17, 17 and so first and principally kisse the sonne, and doe him homage, with due seruice and true reuerence.

2. That hee erect, according to the word of God, and also defende, and maintaine, gods true worshippe, and prohibit all false worship Deut. 13, 5, 6, 2. K. 23, 2, 4. and take away, and remoue whatsoeuer may seeme to bee any hinderance to true Religion, after the example of Ezechias, Dan. 3.29 Iosias, and Nebuchadnetzar 2 K. 18, 4.

3. Hee must bee helpefull to the Church with his counsell and substance, and promote the ministerie of the word. Psal. 122.9. For the house sake of my God, I will procure thy good: and Isa. 49.23. Thy Kings shall bee nursing fathers, and thy Queenes nursing mothers.

Furthermore in humane matters, he must execute iudgement, and iustice, that is to say, hee must punishe the wicked, defend and rewarde the good, deliuer the afflicted out of the hands of the wicked, helpe the orphane, giue righteous iudgement to [Page 871] the poore fatherlesse, and needie that haue none to helpe them Gen. 9, 6 Psal. 82 3.4 72, 2.12: he must bee a preseruer of peace. But if neede so require he must defend his subiectes with armes, and the Dominions that are committed to his trust by warre, hee must bridle them that in­fring the peace, defend his prouinces from Rapines, and other annoyances, and recouer those things that are iniuriously taken away.

So Alphonsus King of Naples his Symbole was the pelli­cane pecking bloud out of her breast with her bill, to refresh her young ones, with this inscription, pro lege & pro grege, for the Lawe and for the Land: hee must bee [...] and [...] or [...], that is to say, hee must with a fatherly affection prouide foode for his subiectes as Ioseph did Gen. 45 48,.

Lastly hee must gouerne the common wealth, and guide his iudgements, by lawes honest and agreeable to reason.

Doth the care of Religion belong to the Magistrates?

Yea; Epist. 50. ad Bonif. for as Augustine saith Herein Kings serue the Lord as they are Kings when they doe those things which they could not doe except they were Kings, that is, when they publish and set forth Edicts, and decrees for true Religion. And if the care of Religi­on doe appertaine to euerie housholder, as the father of the familie Eph. 64, much more then to a Magistrate, who is the father of all his subiects.

But the care of setting vp or restoring of Religion according to the prescript of Gods word, and of maintaining the same, doth then especially belong to the Magistrate, when the Bishops are negligent, or aduersaries to the Gospell: but the administration of Religion belongeth to the Ministers of the word. Wee see what the Scripture requireth of the Magistrate, Psal. 2.12. Kisse the sonne and serue the Lord in feare, and Psalm. 24.7, Lift vp your heads O yee gates, and bee yee lift vp yee euerlasting doores, that is, Open your gates O yee Princes, that the King of glorie may enter in. Hee calleth the Empires themselues and so also Kings, Princes and Magistrates, Gates, because in olde time [Page 872] Iudgemēt was giuen in the gates. And therfore when Ioas was in­stalled into his Kingdom he had the book of the Lawe of God giuen into his hands 2 K, 11.21, according to the commaundement, Deut. 17.18. And for this cause especially, the Magistrate is by the Apostle called [...] and [...] the minister and seruant of God Rom, 13.2, 4.6. To this purpose tend the examples of Moses, Dauid, Iosias, Ezekias, Theodosius, and others. And these precepts belong to the whole Church and euery member thereof. Mat. 7.15. Take heede of false Prophets or false teachers. 1. Cor. 5.13. Take away the euill or wicked person from amongst you. Gal. 1.8. If any man teach any other Gos­pell, let him be accursed.

Further he is to see that all thing; be done decently, & orderly in the celebration of the outward worship & seruice of God by the aduice & counsel of good & godly Church gouernours. And that such an Ecclesiasticall order being once rightly established, may be kept and obserued. Dauid. 1. Chro. 13.5. by the counsell of the captains, & gouernours, took the Arke of the Lord from Ci­riath Icarim, to carie it to Ierusalem: and 23.2, and the verses following he calleth the Leuites and disposeth to euery one his office: and 2. Chron. 29.5. Ezechias being made King, presently restoreth Gods worshippe, commanding the Priests to sanctifie themselues, and to purge the temple.

It is likewise also the Princes duetie, to haue a care of those Schooles wherein good learning, and those Arts that are necessa­rie for the Church are taught, and deliuered, to nourse, and traine vp in conuenient sort, godly teachers, and to foster and make much of the Church, as it is said. Esay. 49.23. Thy Kings shall bee noursing fathers and thy Queenes noursing mothers. They must also bee examples of pietie and vertue, as Dauid vowed and professed that hee would bee when hee should be aduanced to the Royall throne Psa, 101. And Claudian saith very wel speaking to a prince on this manner.

In commune iubes, si quid censesue tenendum,
Primus iussa subi, tunc obseruantior aequi
Fit populus, nec ferre vetat, quum viderit ipsum,
Auctorem parere sibi: componitur orbis
Regis ad exemplum: nec sic inflectere sensus
Humanos edicta valent, quàm vita regentis,
Mobile mutatur semper cum principe vulgus.
If people thou commaundest, and think'st they should obey:
Thou first must keepe thine owne edicts, then will they not gainsay,
The princes life a Lawe, the people euer make,
As Princes change, vnconstant folke to change occasion take,

Whether ought the Magistrate to tolerate onely the true Religion in his Dominions or Diuerse?

Onely the true Religion, L. 3 contra Crescon. &c, 51 because it is the fountaine of all ver­tues, and the cause of all publick and priuate Iustice and happi­nesse. Whereupon Augustine hath this speach, Herein Kings, as they are commaunded by GOD do serue the Lord when in their king­dom they commaunde those things that are good, and forbid those things that are euill, and not onely in things pertaining to humane societie, but in those also which concerne Diuine Religion. And it is the ex­presse commaundement of God, Thou shalt haue none other Gods but mee Exod, 20.

Yet notwithstanding, sometimes the daies are such, that godly Kings, and Magistrates mooued with the necessitie of retaining the publick peace, and the auoiding of secret plots and seditions, are constrained like skilfull Pilots, as it were, to giue way vnto the tempest, and to beare with them that are superstitious, or goe astray, that so they may rather haue some Religion, and some common wealth then none at all.

Ought the Magistrate to compell any man to beleeue?

Hee cannot put faith into a man, nor compell the minde; but he ought to compell the outward man to the hearing of true Do­ctrine, and he ought to further those meanes whereby faith is wrought, hindering all scandals and offences, and, after diligent search, and knowledge, casting out all publique heresies, and er­rors that weaken faith. So wee reade, 2. Chron. 34.33. that Iosias tooke away all the abhominations out of all the countries, that [Page 874] pertained to the children of Israell, and compelled all that were found in Israell to serue the Lord their God.

Is it lawfull for the Magistrate to put hereticks to the sworde?

Surely it is, especially those that are obstinate seducers of o­thers, and wickedly seeke the euersion of Church, and common wealth, if once, beeing conuinced by the Scriptures, they doe still remaine incorrigible. The reason is.

1. The Lawe of God commaundeth the same to bee done to blaspheamers, and false Prophets Levit. 24, 16 Deut. 13.5, 6.7. & 17 5.18.20. And Iosias did it very commen­dably. 2. King. 23.20.

2. Because, if Nebuchadnezer a heathen King would not endure them that were blaspheamers against the God of Israel Dan. 6.25, much lesse ought a Christian Magistrate to tolerate them.

Bu [...] the seduced hereticks, if they refuse to bee instructed, he shall in wisdome constraine either by banishment, or imprison­ment, vntill they come vnto themselues, and repent, and re­nounce their heresie, least the scabbed sheepe infect the rest of the flocke, and least a little leuen corrupt the whole lumpe. 1. Cor. 5.6. Gal. 5.9.

Neither must wee thinke that the Gospell detracteth any thing from the ciuill gouernment or iurisdiction, in matters concerning the conseruation of religion. For Peter vsing an extraordinary authoritie, put Ananias to death for his hypocrisie, and shame­lesse lying Act. 5.5.

And Paul strooke Elimas the sorcerer with blindnesse Act. 13.11, be­cause hee peruerted the straight waies of the Lord.

And the aduise of that moderate man Gamaliel, Act. 5.38. for bearing with the Apostles, doth not proue that the magi­strate hath no power ouer hereticks, and perturbers of the Church; onely seeing the Iudges readie to slay the Apostles, hee laboureth to recall them from that wickednesse.

No more doth that speach of Saint Paul 2, Cor. 10.4. disarme the Magistrate of the sword, where he saith, The weapons of our warrefare are not carnall.

And wheras Paul Tit. 3.10. warneth vs to reiect an here­tick after once or twice admonition, hee doth not there prescribe the duety of the magistrate, but this speach in that place is to bee [Page 875] vnderstoode of priuate admonition, or that which is giuen in the Consistorie.

May a Christian Magistrate exercise ciuill, or criminall Iudgements?

Yes indeede, for if a housholder may in his house gouerne his children by discipline, correct the stubborne, and reward the good, surely the same may a Magistrate doe in the common wealth, as the Apostle teacheth, saying; That the Magistrate doth honour good workes, and punish the euill Rom. 13.3.4

Neither doth that saying, Mat. 7.1. Iudge not, that yee bee not iudged, forbidd publick iudgements, whether politicall, or Eccle­siasticall, but onely prohibiteth rash Iudgement of matters, either vncertaine, as Augustine saith, or Diuine, which are beyond our reach, and to high for vs, as saith Saint Hilarie; or that iudge­ment which proceedeth out of the bitternesse of the minde, as saith Chrysostome: and the purpose of Christ in that place is to treat of contratie or malignant censurers, either of matters or persons.

And as for that, Rom. 14.4. Who art thou that iudgest another mans seruant? It condemneth their vnmeasurable pride, who, be­ing puffed vp with the knowledge of Christian libertie, make no account at all of their weake brethren.

And that 1. Cor. 4.5. Iudge nothing before the time, forbiddeth onely those Iudgements, which are grounded onely vpon slender signes, and bare suspicions, and not the priuate Iudgements of charitie, and much lesse the publick iudgements either of Church or common wealth.

Lastly that saying of the Apostle. Heb. 13, 4. Whoremongers and adulterers God will iudge, comprehendeth the office of the Magistrate. For God will iudge and punish them, either immedi­ately without the ministerie of man, or mediately by the Magi­strate.

Doth Paule condemne the order of Iudgements, and all man­ner of contending at the Lawe where hee saith. 1. Cor. 6.7. There is vtterly a fault amongst you because you goe to Lawe one with another?

No, neither doth he simply deny the lawfulnesse of going to law before a magistrate, but onely rebuketh in Christians that goe to lawe with another, that same [...] (which is lesse then [...], & signifieth weaknesse or defect and impatiency of minde.)

1. That they laboured with lust, sorrowe, hatred and coue­tousnesse, euen for vnprofitable matters, and for trifling busi­nesses, and would contend in lawe for the most slender iniuries that might be, and would deale therin with an obstinate purpose of reuenge, and with all the sleights and deuises that could bee.

2. In regard of the scandall and offence, because they did striue and goe to lawe vnder the heathen and vnbeleeuing Iudges, which brought a reproach vpon the whole Church: as if Chri­stians should at this day bring their actions before Turkish go­uernours.

3. Because they did willingly offer iniurie and damage one vnto another, euen those that were brethren and partakers in the same Christian Religion.

4. Lastly that they neglected to compound their differen­ces, by the arbiterment of the faithfull in the Church.

But that a man may euen before wicked Iudges defend his owne innocencie against the iniuries of wicked men, euen him­selfe giuing the first onset, the Apostle Paule sheweth not onely in words but in deed, & in practise, when he appealed to the lawes of the Romaines, when hee was beaten with rods: and so also he required helpe of the Romane tribune, against the Iewes that lay in wait to kil him: & again, from the vniust Iudge, he appealed to the tribunall seate of Caesar Act. 16, 37 & 23.27, & 25.10.11. By all with it appeareth that to goe to lawe, of it selfe is not euill, but the abuse is that that ma­keth it vicious.

What doth Christ meane then Math. 5.39. when hee forbiddeth them to resist euill, and commaundeth them, that to him that will take away their coate they should giue the cloake also, and to turne the right cheek to him that shall strike them on the left?

It is not an aduise and counsell giuen to them that are come to perfection (as some expound it) but a manifest and expresse com­maundement, wherein he doth not absolutely enioyne them to turne the other cheeke to him that smites them (for Christ him­selfe did not so to him that smote him, but rather reprehendeth his malapertnes. Iohn. 18.22. And so Paule, Act. 23.2. God will smite thee thou painted wall.) But the meaning of Christ is that he would haue the mindes of his Disciples to bee so farre from the desire of reuenging of iniuries, that they should rather endure the iniurie to be doubled vpon them, then they should reuenge the same; and that they should rather be willing to suffer wrong then to offer any, or requite it being offered to them. But it is one thing to defend themselues, and their goods which is lawfull for Gods children to doe, and it is another thing to hurt another man which the godly may not doe.

Neyther yet is this patience which Christ prescribeth, Luke. 21 19. or equitie and moderation of the minde, any hinderance, but that keeping still sound friendship toward our aduersaries, wee may without bitternes, of hatred, or desire to hurt them, vse the remedie granted vnto vs by God, that is to say, the helpe of the magistrate for the preseruation of our goods, and substance; and let the causes contend and striue so, as still the hearts may be free from contention (for according to the old saying:

Dissidere bonos etiam de rebus iisdem,
Incolumi licuit semper amicitia.
The selfesame things may make good men to varie:
And yet still friendship stand, and not miscarie.)

Or they may in a care of the publicke good, and in pure and true zeale, bring before the magistrate a guiltie, stubborne, and pestilent fellow, and require to haue him punished: so as it bee done with an vpright conscience, and a minde free from all guile, and corrupt affection, ayming at the amendement, or at leest the bridling, and restrayning of the offender, the quietnesse of others, the preseruation of iustice and Gods glorie.

What say you to that of Salomon. Prou. 10.12. Loue coue­reth all trespasses? Doth that speach commaund the Magistrate to spare those that offend? or doth it commaund priuate men that they shall not bring their complaints before the magistrate against those that doe them in­iurie?

No: But it teacheth that priuate offences, such as vsually fall out among men, must be fauourably intepreted, forgiuen, and forgotten, according to that, forgiue and ye shall be forgiuen, and as Paule saith, Loue suffereth all things, namely those which are not enormious, but may be tolerated, and mitigated, without breach of discipline, or godlinesse. 1. Cor. 13.7.

In what sort are iudgements to be ordered?

This point the scripture teacheth. Deut. 1.16. First, Heare the controuersies betweene your brethren. Secondly, Iudge rightly betweene euery man and his brother, and the stranger that is with him. Thirdly, Ye shall haue no respect of person, in iudgement, but shall heare the small aswell as the great, ye shall not feare the face of man for the iudgment is Gods. And fourthly, chap, 17.4. If any thing be told thee, and thou hast heard it, thou shalt inquire of it diligently whe­ther the thing be true and certaine.

So Leuit. 19.15. Yee shall not doe vniustly in iudgement, thou shalt not fauour the person of the poore, nor honour the person of the mightie, but thou shalt iudge thy neighbour iustly. Pro. 17.15. Hee that iustifieth, that is acquiteth, the wicked, and, he that condemneth the iust, euen they both are abhomination to the Lord. And Pro. 24.24. He that saith to the wicked, thou art righteous, him shall the people curse, and the nations shall abhorre him. And Iohn. 7.24. Iudge not, saith Christ, according to the appearance, but iudge righteous iudge­ment, as if he should say, weigh, and consider the fact by it selfe simply, without any respect at all to the person. And 2. Chron. 19 5. Iosaphat said vnto the Iudges. Take heede what you doe, for you execute not the iudgements of man but of God: (That is, you doe not in iudgement supply the roome of any man so much as of God himselfe) and he will be with you in the cause and iudgement. Wherefore now let the feare of the Lord be vpon you, take heed and doe [Page 888] it, for there is no iniquitie with the Lord our God, neither respect of persons, nor receiuing of reward.

And the law of the Athenians was this, [...]. Both must be heard: and [...].

"Giue not thy iudgement any way,
"Till thou hast heard what both can say.

Our prouerbe is, One tale is good till the other be heard.

Seeing Christians are by the law of God forbidden to kill, and it is prophecied of the Church. Isa. 11.9. and 65.25. there shall none hurt or destroy in all the mountaine of my holines, doth not the Magistrate therefore offend, in putting malefac­tors to death?

No: For he executeth Gods iudgements: And it is one of his royall vertues, to reuenge the afflictions of the godly, accor­ding to the commaundement of the Lord, to take away the wic­ked out of the land, and to cause all the workers of iniquitie to be destroyed out of the Citie of God Psal. 101, 8. Neyther, doth he beare the sword in vaine saith Paule, Rom. 13.4. for he is the minister of God to take vengeance on him that doth euill. But a way with that sauage crueltie, & Cassian tribunall which was called Reorum sco­pulus The Rocke of the acused: yea precious rather in the eyes of the king, must be the bloud of his subiects Psa 72.14.

But those propheticall speeches of the Prophet, do signifie that there can be nothing hurtfull to the Church, inasmuch as to them that loue God all things worke together for the best. Rom. 8.28.

Seeing our Sauiour Christ. Iohn. 8.7. answereth the accusers of the adulterous woman on this manner, Let him that is with­out sinne among you cast the first stone at her, may therefore offenders be condemned or punished, but by them that are iust and free from sinne?

Yes, for we must not respect the vice of the person, but looke vnto his publicke office, and the order and course of the lawes, which the Iudge must follow in giuing sentence vpon others, though himselfe be polluted with some kind of blot. Although indeed it is true, that it is no small scandall of offenc, if the Iudge be guiltie of the same crime, for the which he condemneth ano­ther man,

But that answere of our Sauiour Christ is a particular answere, appropriate vnto the Pharisees, that lay in wait for him to intrap him, and thereby he reproueth their hypocrisie, who, being most seuere censurers of other men, were blinde in their owne faultes, and did most foully flatter, and deceiue themselues.

May the chiefe magistrate with a good conscience shew fauour or giue pardon vnto malefactors that are law­fully conuicted?

So farre forth, as the offences doe eyther directly concerne God himselfe, and are committed against him, as blasphemie, Ido­latrie, magicke, sacriledge, or sorcerie, (in which God is eyther dis­honoured, or denied) or else are committed against the very nature of mankinde as Sodomitrie, or the burning lust of a man toward brute beast, or theft; these the magistrate should not for­giue, for these offences doe as it were extinguish, and dash the verie welspring and fountaine of mankinde: And therefore in this case the king must beware, that he doe not spare the offender, with the hinderance and endangering of Gods glorie, and of humane societie Deut. 13 8.9: For in that case It is better, as Bernard saith, that one should perish, then the whole companie. Ʋnus quam Ʋnitas.

But so farre forth as the offences that are committed, concerne onely some particular persons directly, there, vpon weightie rea­sons, and wise vnderstanding of the matter, hee may forgiue, as farre as the safetie and state of the Commonwealth, with equitie and iustice, will permit the same. For as it is lawfull for the Prince to aggrauate and increase the punishment that is appointed by the law vpon a good and iust cause, as Dauid, 2. Sam. 12.5. when he was questioned withall concerning the rich man that had ta­ken away the poore mans sheepe, pronounced him worthie of death; so may the same prince, vpon iust cause mouing him mitigate, and abate the punishment that the lawe hath ap­pointed.

Moreouer the will and purpose of the offender, make a diffe­rence in the offence, and the diuers and vnlikely circumstances of persons, sexes, age, and the former course of a mans life, [Page 881] may be causes that in one and the same fact, of one and the same offence, in men that are partakers in guiltinesse, yet the crime may not be alike, and therefore not the like punishment to be in­flicted vpon them.

But if pardon be granted, let it be.

1 Vpon a iust cause, and necessarie for the Commonwealth, and not out of the sole fauour of the Prince toward any.

2 Let not the offendor that is guiltie of a crime be freed from the whole punishment, but onely from some part of the greatnesse of the punishment, vpon hope of amende­ment: After the example of Salomon toward Abiathar the Priest, who tooke part with Adoniah when he sought to be king, And by the example of Dauid toward Simei, when he railed vp­on him and cursed him. 1. K. 2.26 36

3 The Prince must take heed that the example of his lenitie do not breed libertie of offending, and that the people doe not grow worse thereby: for the impunitie of sinne, when offenders may escape without punishment, it makes them the bolder to offend.

The Magistrate indeed ought to be mooued with pitie, to­ward those that are malefactors, and to abstaine as much as may be from the exact torment of their deserued punishment, but ab­solutely to forgiue those that deserue death, he ought not. For to him especially belongeth that saying which is so much beaten vpon in the law, Thou shalt take away euill out of the middest of thee. Deut. 19.19. And 1. King. 20.42. Because thou hast let go out of thine hands a man whom I appointed to die, thy life shall goe for his life.

Forasmuch as we haue no example or precept, in the new Te­stament for warfare, is it vnlawfull therefore for Christians to go to warre?

No: For. 1. It was not the purpose of Christ in the Gospell to frame a politicke gouernement, Epist. 14. ad Marcell: but to erect a spirituall king­dome.

2 As Augustine saith, They whom Saint Iohn Baptist com­maunded to be content with their owne wages, he did not sure­ly forbid them to goe to warre. And it is vsuall to argue from the Concreets to the abstractes: and the consequent followes [Page 882] well, where there is no ambiguitie, as thus: Iohn Baptist inter­taineth and approoueth of souldiers that remained in their offices, therefore also he approueth of warfare, for by the ap­probation of the example in his proper subiect, the thing it selfe in generall is approoued.

3 If the Magistrate doe iustly punish those theeues, whose of­fences are onely against a few, then by no meanes may hee suffer the whole land to be spoyled & wasted with robberies, & yet the offenders goe vnpunished. For, Hee beareth not the sword for nought: but is the minister of God to take vengeance on him that doth euill. Rom. 13.4. And lawfull warres (whereof 1. Sam. 25.28. Abigail speaketh to Dauid, Thou fightest the Lords battels.) Are of publicke reuenge.

4 It is written, Hebr. 11.34. that, men that were truly a part Godly, did make warres, yea, and that by faith, and ouerthrew their enemies. But wee must remember this withall that a wise man must first trie all meanes before he goe to warre: And the magistrate must beware that he be not therein led by his owne lusts, or by any wicked or corrupt affection, but as Augustine saith, Let him euen pitie the common nature in that man, in whom he pu­nisheth his proper and particular offence. And lastly, the warre must be iust. As for that speach, Math. 26.52. He that smiteth with the sword, shall perish by the sword, It is to be vnderstood of him, to whom the sword is not deliuered by the Lord, that is to say, hee that without any superiour authoritie, commanding or gran­ting the same vnto him, doth vsurpe the sword to smite another man. And to Peter being a shepheard of soules, and a preacher of the Gospell, it was said, Put vp thy sword into his sheath: as in like manner that 2. Tim. 2.4. is spoken to ministers, No man that warreth entangleth himselfe with the affaires of this life: Onely they may with their exhortations and prayers be helpefull vnto them that fight iust battels, as Iosh. 6.8. commaundement is giuen that the Priests should blowe the Trumpets in the time of warre.

Lastly, that speach of the Prophet Micah prophecying of the kingdome of Christ, Micah. 4.4. They shall breake their swords into mattockes, and their speares into sithes, nation shall not lift vp a sword against natiō, nor learne to fight, is meant of the Christiās, [Page 883] and thereby is shewed what their behauiour, and endeuour shall be, and ought to be among the Gentiles, namely that they shall seeke loue, and peace, and concord, which all they doe that em­brace Chrst Iesus the Prince of peace, with a true faith, but out­wardly to defend themselues against wicked men is not for­bidden.

How many sorts of warre be there?

Two, Spirituall and Carnall: Spirituall, is that kinde of warre or combat, which the spirit hath against the flesh, the diuell, and the world Gal. 5.17: In which warre faith in Christ Iesus, the word of God, a care & zeal of iustice, & such like vertues are weapōs necessary for vs, but they are spirituall weapons Eph. 6.13, 2 Cor. 10, 4, 1 Thess. 5.8: The carnall warre is that which is fought with carnal weapons: And the battell is the verie fight & conflict of disagreeing persons among themselues, this later the Graecians call [...], fight, the former is called [...] warre.

What is politicall, or carnall warre?

It is a lawfull defence, or a lawfull recouery of those things, which are wrongfully taken away, or a iust and due punishment which is inflicted by a mans owne magistrate, by force, and by corporall weapons.

Which are iust warres?

1 Those, which without the manifest danger of the whole common wealth, and of the common safetie cannot bee preter­mitted.

2 Those, which are commaunded by the chiefe magistrate to whom the care of the commonwealth is committed, or else by him that hath the gouernment thereof vnder him: and in this case the priuate person must follow that commission that he hath receiued of his superiour magistrate: for this action of warre is the principall part of the higher power.

3 The warre must be vndertaken vpon a cause iust, and neces­sarie, and agreeable to the word of God.

4 The warre must first be denounced to the enemie, and the matters, for which they warre, must first be rehearsed, that is to say, there must be no warlike action vsed, nor hostilitie perfor­med, vntill first the Heralds, that is, the publike messengers of armes, and of warre, haue denounced the same vnto the enemie, and offered conditions of peace Deut. 20, 10 Gen. 11.12.

[Page 884]5 They must be made with a right intention, not in desire to hurt, or in crueltie, but labouring for peace, and to bridle the wic­ked, and relieue the good. For as Augustine saith, Men doe not seeke peace to the intent to make warre, Libro. 5. de verbis dōini. but they make warre to the in­tent to seeke peace.

Which are iust and necessarie causes of warre?

The remote causes are, peace in time to come, and the amen­dement of our enemies against whom wee fight, and by whom wee haue beene vniustly iniured and prouoked Math. 5, 9 23.

The propinque, or immediate causes are the requiring againe of the thing that is vniustly taken from vs, and not restored, or of the iniurie or contumely: but chiefely the repulse, punish­ment, and reuenge of the offence that is committed against vs Gen. 19.15 20.1 2 Sam. 10.6 7.

And lastly the necessarie defence of those that are in league with vs, or beeing in our armie are in some extreame daun­ger.

Is it lawfull to defend true Religion with weapons?

It is lawfull so to doe, against those that are of other coun­tries, that haue no authoritie ouer vs: yea and against any part of the Commonwealth, which goeth about to ouerthrow the true Religion being once receiued by the publike consent of all e­states of the land Ios. 22.10, 11.12 2 K. 23.15. In this regard it was lawfull for Constantine to defend the Christians against Licinius his fellow in office. For so God commaundeth in the law. Deut. 13.14. to slay the inhabitants of that Citie within our dominions with the edge of the sword, which shall worship other Gods, and continue obstinately in their wickednesse; and much more iust then, and more necessarie is it to resist them that would force vpon vs strange Gods, and wicked superstitions, and take away the wholesome doctrine of the word of God, or infect it with the brainsicke conceits of mens traditions, And this the law of na­ture approueth, which teacheth vs that wee owe all we haue to God, and by which the Athenians in times past being enlighte­ned, did publikly bind their Citizens by an oth, that they should fight for their Gods, and for their Temples, and holy rites, both with themselues and with others.

But the Lord hath not commaunded his seruants to inuade o­ther countries, or to make warre for idolatrie, but commaun­deth his people to ouerthrow the Altars within their owne lands and territories Deut, 7.1 5. Neyther hath Christ commaunded vs for the propagation of religion, to make warre vpon forraine coun­tries which are not subiect vnto vs, but to teach them, and to preach the gospell vnto them; and where the gospell is not re­ceiued to flie and giue place. Math. 10.23.

Are those iust actions, that doe accompanie and are incident to warre, namely, spoyles, ambushes, besiegings, slaughter, ta­king away their furniture and such other Calamities which are vsually done to the enemie in time of warre?

They are iust actions, if the cause of the warre at first were iust, Epist. 105 ad Bonif. if that were vniust, they are also vniust. But yet Saint Augustine telleth vs that, It is not sufficient that the warre be iust, vnlesse it be also iustly performed. Which that it may be, these cautions following are to be obserued.

1 Burning or pulling downe of villages, trees that beare fruit, cutting vp, and spoyling of cornefields, vnlesse the enemies ab­use the same to our preiudice, are not allowed by the word of God. deut. 20.19

2 In iust warres, it is lawfull and meete to vse against our e­nemies, spies, ambushes, pollicies, yea and stratagems (but so as no promise made vnto the enemie be broken, for wee must keepe faith, euen with the enemie, so long as he doth not breake with vs.) Whereupon Augustine hath this speach: Psal. 15, 4 Lib. quest Quest. 83 VVhen warre is once iustly vndertaken, it skilleth not whether a man fight openly in the field, or closely by way of ambush. And this he proueth by the au­thoritie of God himselfe, who commanded Ioshua that he should lye in waite, against the Citie of Ai Ios, 8.2. And commaunded also Dauid that he should turne about behind the Philistines, & come vpon them on the other side 2 Sam, 5, 23. For in warre that sentence is ve­rie true. Dolus an virtus, quis in hoste requiret?

If once I fight against my foe,
I looke for fraud, let vertue goe.

And we see that, euen by the commaundement of God, spies were sent from the hoast of Israell vnto the promised land, and that good men euen Caleb and Ioshua Numb, 13, 17.

3 When the enemie seeketh peace, the law of suppliants, and of those that yeeld and submit themselues is to be obserued, by which meanes the Gibeonites were spared. Ioshua. 9.3.

4 In Cities or Townes that are vanquished by force, after once the victorie doth appeare certainly to be thine, refrain from shed­ding the bloud of the Citizens that are taken, and so also from crueltie towards women, infants, and old decrepite men, and a­boue all, beware of rauishing or deflowring of women, for the law of God neuer tolerateth adulterers, or rauishing of virgins or matrones, but most seuerely condemneth it, and so long as the enemie liueth so long continueth the diuine bond of mariage. Those whom God hath ioyned together, let no man put asunder. Math. 19.6.

5 The victorie must be vsed moderately, and difference made betweene the causes that moued the leaders, and the error of the people, and the armie or people yeelding themselues must not be cruelly put to the sword. 2 Cron, 28, 18. For (saith Augustine writing to Boni­face.) As he that fighteth it out, and resisteth is to be requited with violence, so the conqueror oweth mercy to him that is taken captiue, specially if he be such a one as in whom there is no feare of disturbing the common peace. And therefore the Romans are commended be­cause they knew.

Parcere subiectis, & debellare superbos.
To pitie those that subiect were,
And stubborne proud ones downe to beare.

And in generall, vnlesse there be a speciall and peculiar comman­dement of God to the contrarie, clemency is more to bee com­mended then too much seueritie. For it is no vnaduised speach, that, in lenitie and mercie, is the chiefe part of the victory.

6 The ransackings and spoyles taken in warre doe of right belong to the Conquerour, and are of right his goods, and that, as Ambrose saith, by the verie lawe of warre: For [Page 887] there is a iust translation of things from one to another, when he that wageth lawfull warre doth possesse the substance of them that are offenders, as Cyrus was iustly made ruler of the king- of the Babylonians Isay. 45.1,. And this point is confirmed by the examples of Abraham Gen. 14.21, Dauid 1 Sam. 30 20, and the Israelites e.

7 There must be a meane vsed in the defending of places be­sieged, that we fight not with mans nature, Ios. 22, 8 but with men our ene­mies, as Xenophon, in his first booke of the matters of Greece, re­porteth, that Anaxilaus being accused before the Spartane Iudges, for yeelding into the enemies hands the citie of Byzantium, which was committed to his charge, when he saw many die for hunger, he made answere, that he defended it as long as the warre was betwixt them and the enemie, but when he saw that the warre was betweene them and nature, and that such men perished, as in warre vse to be spared, he then thought there was an ende of the warre; which honest excuse when the Iudges heard, they ac­quited and discharged him, for warlike offices haue their bounds confirmed by the law of God and nature.

8 As for common souldiers, and those in garrison trauelling along the countries eyther of their companions, they haue these lawes giuen them by Iohn Baptist, Luke. 3.14. Doe violence to no man, neyther accuse any falsely, and be content with your wages. And the sentence of the Emperour Aurelian in Ʋopiscus, is worthie of exceeding great cōmendation, who gaue vnto the Tribune his vicegerent these commaundements: ‘If thou wilt be a Tribune, nay if thou wilt liue, restraine the hands of the souldiers, let no man take another mans pullen, let no man touch another mans sheepe; let no man take away other mens grapes; nor destroy their corne, nor exact of them oyle, salt, or wood; let euerie one be content with his diet, let him take part of the enemies pray, not of the teares of the inhabi­tants. &c.’

Seeing that, for the most part, Princes make warre of an euill and corrupt affection, how shall the subiects that are their souldiers satisfie their consciences?

They are thus to be perswaded, that the warre is made vpon a iust cause, and that it is not vndertaken against the word of God: which is spoken to this end that subiects should not suffer themselues wittingly and willingly to be compelled to op­pugne iust and true causes. But because subiectes cannot alwaies vnderstand the true causes, and counsels of their Princes, in this case, in the middest of their doubtfulnesss, this rule is to bee followed, hold that which is certaine, and leaue that which is vn­certaine. Now this is certaine, that wee must obey authoritie when it commaundeth, not things manifestly vniust. And as in the law of Moses, Exod. 21.13. there was a refuge and sanctuary appointed for him that had killed another man, not willingly, nor of set purpose, so are the subiects worthie of excuse when in a doubtfull cause they obey their Prince.

Are those mercenarie souldiers to be allowed of, that being hyred with a price will follow eyther side?

No, in no sort. For. 1 The most of them doe not fight for their owne magistrate, but for forraine Princes.

2 They doe most filthily forsake the calling that they haue from God, and leauing their parents, their wiues, their children, their trades, or their husbandrie, they betake themselues to such a kinde of life, as there cannot be at this day a worse or a more wicked life deuised.

3 They propound vnto themselues none other end but spoile, or to satisfie their lust, and they are for the most part of the num­ber of those that shed innocent bloud for reward, whom God hath pronounced worthy of cursing & destruction. Deut. 27.25.

What kind of authority hath the magistrate?

In diuine matters, it is fully contained within the limits of Gods word. Deut. 12.8. Let not euery man doe that which seemeth right in his owne eies. And Math. 15.9. They worship me in vaine, teach­ing for doctrines mens precepts. But in the outward gouernment of the Church, the king ought to confirme the decrees of the Eccle­siasticall Synod which himselfe hath assembled. 1. Chro. 23.2. &c.

But in humane matters it extendeth it selfe a great deale fur­ther. For the magistrates law is.

[Page 889]1 To commaund his subiects necessarie duties tending both to the publike weale, and safetie, and to euery particular mans profit, and commoditie.

2 To compell euerie man in his order, and estate, whether it be Ecclesiasticall or ciuill, to doe his dutie, and to punish those that are found rebellious.

3 He hath power also ouer the goods of his subiects, and they are all the kings, as we vse to say, not simply, or for occupation, & possession, (for Gen. 47.20.24. Ioseph bought the whole land of Aegypt for Pharao, and afterwards let it againe to the Aegyp­tians, that they should be the perpetuall tillers of it, and should answere vnto Pharao a fift part of the increase.) But they are the kings, as concerning protection, defence, and lawfull administra­tion of Iustice: which wee see confirmed by the historie of wic­ked Achab, who was punished by God for taking away by vio­lence Naboths vineyard.

4 The king hath right to require ordinarie tributes, or tolle of the heads, grounds, and immoueable goods of his subiects, 1 K. 21.2 and portage, or custome of wares, brought in or caried out, and tri­bute of their fields, & subsidies according to the estimate of their whole substance. And these ought still to be ordinarie, for the vpholding of the publike charge of his office, and to maintain the glorie and dignitie of his house. Math. 17.25. and 22.21. Giue vnto Caesar those things which are Caesars. Rom. 13.6.7. Giue vnto all men their dutie, tribute to whom tribute: custome to whom custome belongeth 1 Sam. 8 11 Gen 41.34 47.2.6 Dan. 2.4, 8,. And the king hath right also to demaund extraordinarie tribute, when any vrgent necessitie requireth it, but not to spend wastfully or riotously.

His exactions therefore must be moderate, least they being immoderate, he doe thereby ouerthrow, exhaust, and deuoure his people Psal. 53, 5 1 King, 12.11. And let Princes remember, that what tribute or custome soeuer they haue of the people, it is the publicke good, and must not be an instrument of priuate lust or tyrannie. The saying of Tiberius is well knowne. It is the part of a good shepheard, to sheare his sheepe, but not to fleece them. And therfore in Daniell Dan. 4.7, 12, a king is described to be like a tree, vnder which many gather fruit, are fed, and shadowed, and in which many build. And to the pub­licans & officers of Princes, Saint Iohn Baptist preacheth, Luc. 3.13 [Page 890] Require no more then that which is appointed vnto you.

5 He hath right to determine all controuersies according to the law, and to make lawes, and edicts, such as may be requisite for the right ordering of ciuill gouernment: as namely concer­ning Iudiciall proceedings, punishment of offenders, contracts, successions, and the like, according to the diuers circumstances of place, time, and persons. But he cannot take away the funda­mentall lawes of the kingdome, or commonwealth, but by the free consent of all estates and degrees.

Seeing that 1. Sam. 8.11. Samuel saith. This shalbe the maner of the king that shall reigne ouer you, 1. He will take your sons and daugh­ters, & make them his seruants. 2. He will take your fields, & your vineyards, and your best Oliue trees, and giue them to his seruants, 3 He will take the tenth of your seed, and of your vineyards, & giue it to his seruants. 4. He will take your men seruants, and your maid seruants, and your choise young men, and will put them to his work. 5. He will take the tenth of your sheepe. 6. And lastly you shall be his seruants: Doth Samuell in this place arme kings with an infi­nite, or absolute power, circumscribed within no lawes, ouer the bo­dies and substance of his subiects?

No. For. 1. It is onely spoken of God, and it is only true in him, He hath done whatsoeuer he would. Psal. 115.3. For God alone is truly [...], of his owne proper power, and rule: and [...] free, and at liberty from giuing account to any, bound and obliged to none, as Nabuchadnezzer confesseth. Dan. 4.35. No man may say vnto him, what doest thou? And surely to proud is that speech for any mortall man to vse:

Sic volo, sic iubeo, stat pro ratione voluntas.
So I will, and so I commaund.
So for reason shall it stand.

And Aristotle calleth none [...] but him that is a tyrant, Pol. 4

2 Because Deut. 17.18. and the verse following, & Deut. 22.37 commandement is giuen that the king should learne the law, and follow the same in all his gouernment. Lib, 1. God, Iustin, Tit. 14. Cap. 4 And Achab was punished because he would take away the distinction of gouernment ap­pointed by the law, when he had taken away Naboths vineyard against his will. 1. King. 21.18. And the Emperours themselues haue a saying, It is a speech worthy the Maiesty of a ruler to professe himselfe to be bound by the law, so much doth our authoritie [Page 891] depend vpon the authority of the law.

But Samuel in that place. 1. Threatneth the diminution of those liberties, and freedomes which the Israelites before time enioyed vnder the Iudges. 2. He admonisheth and warneth them of their hard estate that was to ensue (which they notwithstanding must not cast off) vnder the gouernment of a Monarchie, worse then that Aristocratie, or gouernment of some few great men, which they had before, because it seldome commeth to passe, but that kings do stray beyond their bounds, and abuse the power they haue. And the law, he calleth the maner or course of gouernmēt & rule which they must of necessity obey and ought not to resist.

Hath the chiefe magistrate free power, in his subiects affairs, & causes, beside, or cōtrary to the laws receiued, for the determining of any matter?

Surely he hath, vpon iust cause, and vpon a serious and wise vn­derstanding of the matter, for he himself is a liuing law, [...] which ought to interpret, and moderate the lawes that are already made according to Equum & Bonum, equitie and right, where the conscience of himselfe, being the chiefe Magistrate, and the manner of the fact doth require such moderation. And therefore in many things, [...], or Equitie, and moderation of the writ­ten law must be admitted.

Ʋ Ʋhat is [...], Equitie.

It is deriued as it were [...], because in respect of the circumstances of the matter, it abateth the seue­ritie of Iustice, and moderateth and tempereth the extremitie of the law, which the Graecians call [...], the extremity of law. And it is of two sorts, 1. Publicke, or the Iudges equitie, supply­ing the place of that person, wherby he bendeth the law vnto the cause in hand, that is, he doth not respect [...], the extremi­tie of law but applieth the meaning & purpose of the law to the manner of the cause. On the contrary, the cause is bended to the law, when in iudgement the extremity of law is retained, and no equity admitted, in respect of any circumstances. And then Summum Ius, summa iniuria. Extreame law becomes extreame wrong. In this respect, it is said Ecclesiastes. 7.14. Be not iust ouer much, neyther make thy selfe ouer wise. And Prouerb. 30.33. Hee that wringeth his nose ouermuch, causeth bloud to come out. Yea the Lord himselfe adddeth exceptions of certaine cases, to [Page 892] the extremitie of the law, as to the law of manslaughter. And lawes are generall and vniuersall rules, which doe not presently fit euery particular matter, and case in question. And therefore they are to receiue a fit interpretation, by the industrie of the Iudge. In this respect Christ defendeth his disciples for plucking the eares of corne vpon the sabbath day. And Dauid, for the same reason, contrarie to the law, did eate of the shew bread 1 Sam. 21, 6 Mat. 12, 3,. And this is publike equitie, or [...].

2 Priuate equitie, or [...], of euerie priuate man, is that which 1. tolerateth the infirmitie of our neighbour. 2. It coue­reth secret faults. 3 It interpreteth doubtfull actions or words, not to the worst, but in the best sence, where there appeare no manifest tokens of malice; It doth not lay open to the world secret offences, but cureth them by Instruction, Counsell, Ad­monition, and brotherly reproofe: Of which we read, Phil. 4.5. [...], Let your moderation, your equitie, your gentlenesse, mild­nesse, and patient minde be knowne to all men.

3 The chiefe equitie, or [...] is that of Christ, in that hee tooke the punishment of our sinnes, and laid it vpon himselfe, prayed for his enemies, and left pardon and forgiuenes readie for all repentant sinners, at what hower soeuer.

4 Lastly, priuate [...] or equitie or moderation remitteth of­ences, yealdeth from his owne right, both in defending, and re­teyning the good, and in repelling the euill, and in reuenging of iniuries for the peace sake.

What politicke lawes are to be allowed?

Those which are agreeable to the law of nature, (whereof the decalogue is an abridgement) and composed for the safetie of the people: or those which doe not swarue from the eternall rule of the honouring of God, and louing our neighbour, and are made by a lawfull magistrate. Those that are made after any o­ther manner, they are no better then tyrannicall bonds, Isa. 10.1.

What things are there that giue weight and strength to the law?

1 The example of the magistrate if he be a liuing law, that is, if he expresse in his life that which he commaundeth in his lawes, for, Regis ad exemplum totus componitur orbis.

The kings example beares such sway
That all the people goe that way.

[Page 893]2. A care of the keeping of the lawes, that they bee not made like spiders webs.

3. Equitie in the obseruing of them, that Crowes may not bee fauoured, and Doues censured, that is, the wicked spared, and the innocent punished.

4. The speedie execution of the Lawes.

Doth the Iudiciall lawe of Moses binde the Christian magistrate?

No, not precisely as it was appropriated to the people of the Iewes, during the gouernment of Moses Law. For the lawe (as the rule is) bindeth none but those for whome it was made. And, The Lawe was giuen for a certaine time, and is of no authoritie after that time. But it doth binde him so farre forth, as it commaundeth equitie, and setteth downe punish­ments for sinne, though not the peculier manner of the punish­ment, which is to bee tempered according to the estate of the time, place, and country. It is lawfull therefore for Christians to vse the Lawes of their owne nations, beeing agreeable vnto rea­son.

Are tythes abolished, because the Lawe Ceremoniall is abolished?

No: because the Precept of Tythes was not simply ceremoni­all, but partly morall, imprinted in the rationall nature, which tea­cheth, that stipends are due to such as watch for the common good. The which the Apostle prooueth by arguments, 1 Cor. 9 taken from the Lawe of nature, and the common custome of men, say­ing, Who goeth to warre of his owne cost? or who planteth a vineyard, and eateth not the fruit therof? and this, Christ confirmed, Mat. 10 10. The Labourer is worthy of his hire. But the determination, of a certaine portion suppose the tenth, rather then the seuenth, ninth, eleuenth, or twelfte, was a Iudiciall precept, which may without sinne, and ought to be obserued, if it be set downe by the au­thoritie of the Magistrate.

What is vnderstoode by this name Subiect?

The whole multitude of people, who are gouerned: and the name of a subiect, is more generall then the name of a citizen. For euery citizen is a subiect to the Soueraine Magistrate, but euerie subiect is not a cytizen. For hee vpon whome onely burdens and [Page 894] seruices are imposed, and not honours, that is offices and dignities, he in that common wealth in the which he liueth, is not a citizen but a subiect, but if in the same common wealth, in the which he liueth he be partaker both of dignities & seruices, either in whole or part, with the rest who liue vnder the same Lawes, hee is a ci­tizen: a citizen also, one is said to bee, either in respect of his coun­try, or common wealth in which hee is borne or inrolled, but a subiect in respect of the Magistrate.

Who are the Magistrates subiects?

All and euery one who liue in his Kingdome, of what con­dition soeuer, whether high, or lowe, politick or Ecclesiasticall persons, so euen Aaron the Priest should haue obeyed Mo­ses the ciuill Magistrate Ex. 4, 15 32, 21, so the Prophets, who, when they were ruled by the spirit of God, did couragiously, & constantly perform the office of reprehension cōmitted to them of God, yet to their kings & princes, whom they did reprehend (as in was meet) they did reuerēce: & Christ the high Priest, & our maister, did acknow­ledge the Magistrate, and obeyed him in ciuill things Mat. 17, 24.27, the like Paul performed, and commaunded. Rom. 13.2. Let euery soule (Emphatically, that is, euery man, without exception) bee subiect to the higher powers. Whereupon Chrysostome saith, that this com­maundement is giuen to all, to Priests and to Monks, and not onely to Lay people, the Apostle in the beginning declareth, when hee saith, Let euery soule be subiect to the higher powers, be he an Apostle, bee hee an Euangelist, bee hee a prophet, bee he who hee may bee, for, this subiection doth not ouerturne pietie, and. 2. Peter. 2.10. Peter condemnes them who despise gouernement, and feare not to raile on them who are in authoritie. The which it is plain against whom it is spoken.

Neither was it lawfull for princes and gouernours so to de­part from their right, as to exempt the Clergie from the authori­tie of the magistrate: neither must we looke what they did in this matter, but what they ought to haue done, because they cannot, neither euer could, annihilate the commandements of God.

What is the office of a good subiect and citizen towards his commonwealth?

1. In generall, to profit it in the Lord, according to his calling, both in peace and warre 2 Sam. 2 [...] 16, 22 Heb. 11, 22, 2.

[Page 895]2. To pray for it, and the safety of it Ps, 122, 7 Ier. 29.

3. To helpe it, but in a iust cause, by the precept of Christ. Mat. 20.27. in a word, amongst Christians a good man, & a good citizen hath in euery thing the like office.

What is the office of subiects to the Magistrate?

1. Obedience, that all men (if hee bee lawfull) obey him, bee he faithfull, or an Infidell, whither hee commaunde iustly or couetously, or cruelly 1 Sā. 8, 11 Ier, 27, 8, & 29, 7, Ac, 24 16. Tit. 3, 1 1 Pet. 2.13 Rom, 13.1, because not without the singular pro­uidence of God, euen they, who iniustly and cruelly rule, are stirred vp, to punish the sinnes of the people EZe. 29, 19 Dan. 2.21, 37. &, 5.18. Rom. 13.1. There is no power but of God. Nay it is necessarie, & most equall to be sub­iect: neither is it a thing indifferent or arbitrarie, but such as binds the verie conscience. Rom. 13.5. Because no man with a good conscience, can resist him, to whose power God hath made him subiect.

And surely, subiects are bound to obey in all things, but vsque ad aras, not violating religion, and so farre forth as Magi­strates commaund not things impossible, and aboue our abilitie, and contrarie to the lawe of Nature, or of God, or forbid those things which God commandeth, according to that rule of Christ Math. 22.21. Giue vnto Caesar the things that are Caesars, and vn­to God the things that are Gods, and Acts. 5.29. It is better to obey God then men, according to which rule, Sidrach, Misach, Abed­nego, and Daniell did well not to obey, but without deliberation constantly and sincerely withstoode the vngodly edicts of the Kings, both of worshipping the grauen Image, and not calling vpon God Da. 3, 18 & 6, 11: on the contrarie, the Israelites are condemned, who obeyed the vngodly Edict of King Ieroboam to worship the gol­den calfe 1 kings 12 30.

What if some Magistrates commaund things iust or vniust, are the godly citizens to esteeme them as such Lawes, as they are bound to keepe?

No surely, not simply, to both the termes of the Lawe, be­cause euery Lawe bindeth, either to obedience, which is one terme, or to punishment, which is another terme, but they [Page 896] are so farre forth to esteeme them as lawes, and are bound vnto them, as they themselues, or their country, or that common wealth in which they liue, can yeeld, or else can willingly vnder­goe the punishments appointed, if they liue in that common­wealth, and cannot obey these lawes: for priuate men cannot vi­olate publick and ancient Lawes (though they be euill) but they must either obey them, or if with a good conscience they cannot, they must either submit themselues to punishment, or else depart out of such gouernments; but the states of a Christian common wealth must either abrogate such Lawes, or prouide that they be abrogated.

Doth Paule exempt the faithfull from obedience to these Lawes, in saying. 1. Tim. 1.9. The Lawe is not giuen to the righteous?

No, but hee sheweth that the Law was not made against him, who ordereth his life according to the rule thereof (such a one is onely hee, whom the Lord indueth with true Doctrine and the holy Ghost) against such a man also the Law cannot pronounce the sentence of condemnation, because he is iustified, neither doth it handle him as an enemie, but ruleth, teacheth and delighteth him, as one assenting vnto it: but this Lawe is against him, who hath not these fruites of the spirit, which are repeated Gal. 5.13. and it confirmeth that which is, Rom. 13. The Magistrate is not to be feared of them that doe well, but that doe euill: and thou shalt not feare the King.

What is the second office of subiects towards the Magistrate?

Honour, or feare, or reuerence.

1. That they admire and reuerence gouernours ex animo, in heart, in word, in gesture, and feare them as Gods vicegerents: such was the reuerence which Quintus Fabius Maximus, yeel­ded to his sonne, beeing Consull, but Christians must goe farre higher. Further, that they thinke charitably and iudge honora­bly of the whole state 1 king. 1, 23.31, that they construe euen faults in the best part, and either couer them with a godly equitie, or passe ouer them by a prudent dissimulation, or correct them by moderate counsels and admonitions, that they submit themselues willingly to his sentence 2. Sam. 19 19, that they pardon all wrongs: forbeare the least [Page 897] violence: and in a word, that they speake not euill of him Exod, 22, 2.8 Act. 23, 5 1 Pet, 2.17,. But that they Giue feare to whome feare belongeth, and Honour to whom Honour belongeth, Rom. 13.7.

VVhat is the Third?

Fidelitie, or that naturall requiting affection, which the greci­ans call [...]: that subiects doe, as much as they can, by an honest and godly meanes, preserue, keepe, and defend, the safetie, life, right, dignitie, cause, person, and familie of their Soueraine Ma­gistrate, against all such as shall conspire against him 2 Sam. 16, 9.20.2.11, 2 K. 12.2, &c. For if wee must giue our liues for the brethren, much more for our Gouer­nors, who are fathers. 1. Iohn. 3, 16.

What is the forth?

Piety: to pray for the Magistrate, for his safety, and gouern­ment. 1. Tim. 2. 1. Ier. 29.7. Dan. 6.21. So the Christians of the Church Primitiue, prayed for their heathen Emperours, wishing vnto them, long life, secure gouernment, a safe house, Tract, in Apol. Cap. 30 valiant soldi­ers, faithfull Senators, good people, and quiet Kingdomes. Onely Iu­lian the Apostata was that Emperour, for whom they durst not pray 1 Ioh, 5.16, Gal. 5, 12.

Ʋ Ʋhat is the fift?

Not, as Polypragmous, to make an inroarde vpon the dutie of the Magistrate, but rather if wee knowe any thing which may be for the good of the common weale, to acquaint him with it, and to craue both aduise and assistance from him 2 Sam. 4.4 2 K, 6, 26.8 3.. Those two verses are therefore worthy to bee remembred of all busie bodies, which Iohn Functius, as hee went to be punished, did repeat.

Disce meo exemplo, mandato munere fungi,
Et fuge, ceu postem, [...].
Learne by my losse to doe, alone that longs to thee,
And, as a plague that kils, all busie medling flee.

What is the sixt?

Loue, or gratitude, and beneuolence, which they must declare by their best seruices Gen 47 7 to 2 Sā. 14.4 2 K, 19.2 20, 7.

What is the seauenth?

They are bounde to helpe him, according to their abilities, be it by Taxes, or Subsidies, or tenthes, or other waies, and this they must doe without murmuring 1 Sam, 8.1 [...] Pro. 13.7. Christ did so Mat, 17,, and commaun­ded [Page 898] subiects to doe so M, 22.21, Abraham paid tythes to Melchisedech, Gen. 14.20. Ioseph and Marie, in the New Testament, went to be taxed L, 2.4, 5. And how can the common wealth be preserued and go­uerned without tributes? yea and, The labourer is worthy of his hyre. Luke. 10.7. Nay the Lawe of Nature teacheth it, by which all Nations, who had any forme of gouernment, since the creati­on of the world, haue paid tributes.

For Taxes, Subsidies, and regall hereditaments, are graunted to Princes, either to testifie the loue of subiects, or to rewarde the care of the Magistrate, and that they may better endure all publick charges. And if citizens are bounden to aduenture their liues in the Kings seruice, much more must they communicate their goods for the common good.

Are Clergie men, or Church men, as they are called, exempted from all taxes, and Subsidies?

Surely Christ chalenged no such priuiledge: for hee was rea­die to pay tribute, for himselfe and Peter. And it is against the Lawe of charitie, that they who haue proper Lands, and other emoluments by the Church, should bee exempted from ciuill charges, casting that burthen vpon the shoulders of others: as though when all others are in want, they onely should be free 2 Cor. 8.33.

As for that Gen. 47.26. where wee reade that the Egyptian Priests paid not the fift part, this was, because their fields were not sold to the King, in that dearth, they hauing corne from the Kings Granaries.

But the Leuiticall Priests were in Israell, iustly exempted, be­cause they possessed no fields amongst that people, but only liued of oblations.

Notwithstanding, Iustinian made a Law, that Churchmen should be free from such personall seruices, as were performed by industry and labour, because if they were bound to them, they must needes be withdrawne from their dueties.

Wee also deny not, but that princes may remit to them somewhat of their tributes, so it bee not to others hinderance, and to maintaine their ryot. But wee auouch, that Churchmen cannot chalenge such immunitie by gods word: neither that they can in conscience deny trybute to princes, if it be demaunded.

Wherefore wee auouch that, that decree of Boniface the eight, is most iniust, wherein hee straightly forbiddeth Churchmen, not once to pay tribute to profane Princes, without the Popes au­thoritie.

Why must subiects performe obedience to the Magistrate?

1. For the commaundement, and ordinance of God.

2. To auoid punishments, because they who resist magistracie, are subiect to punishment, Rom. 13.2. and we must be subiect not onely for wrath that is (for feare of temporall punishment) but also for conscience, that is (the feare of God, least wee offend god, before whom wee must keepe a good conscience): or, not only to auoide punishment, but because it is acceptable to God: and note that the conscience becomes guiltie, and subiect to eternall punishments, not for violating the Princes commaundement, which sometimes may bee vniust, but for violating the instituti­on of God, which commaunds obedience to Magistrates and Lawes politick; because not humane but diuine Lawes binde the conscience, and make it guiltie of eternall death.

May Subiects rise vp in armes against Magistrates, or become mutinous?

No, for God hath often punished the authors of sedition: so Core and his companie murmuring against Moses was in the de­sert consumed with fire: and the earth swallowed vp, Da­than, and Abiram aliue with their families Numb. 16 12, 31, so Absolon was hanged in his owne haire, being thus punished, as a rebell to his father: neither did Ziba, Adoniah, and Zimry escape 2 Sam. 12 22 1 K. 2.10.20 25.16.16.

Did Naboth well, 1. King. 21.3. to deny Ahab his vineyard, who deserued it, and offered mony for it?

Hee did well.

1. Because God gaue an especiall law to this people, that here­ditarie possessions, should not passe from one tribe to another, but should bee reteined still in the tribes, who, to that purpose, [Page 900] must marrie amongst themselues Leui. 25, 23, Num, 36 7.9, because God would haue that stock to be knowne, out of which hee had decreed the Messias to be borne.

What if the Magistrate offer thee some open and great wrong? what must thou doe?

I must not vse any violence against him, for now no priuate person hath, with Ehud, Iudges 3.21. Extraordinarie commande­ment from god, Tihis & 7 questiōs af­ter are ad­ded of pur­pose to this English trā ­slation, to kil Princes, as may be obserued, in the Lords prouident disanulling of such trayterous attempts. And here note, that all such persons, as in the Scriptures attempted any thing a­gainst the life euen of Tyrants, they had not onely a personall warrant from God, but also effected their purpose, and without the losse of their owne liues deliuered the people. And surely it were better for priuate men priuately to beare all wrongs done by Princes, as it were in a doubtfull case, then in auenging them­selues to sin against God: For here Christ bids mee, to turne the other cheeke, that is, to beare all wrongs done, especially by my gouernour, for Gods sake, knowing this, that he who is reiected by men, is not, for an iniurie receiued, abiected by God.

Secondly, it becommeth wise men to try all meanes, and suf­fer all wrongs, rather then to rise in Armes against Go­uernours.

Thirdly, if it bee an inferior magistrate who wrongs me, I am to come, by supplycatorie petition, to the superior for his aid: and, euen against him, vse rather Lawe then force, in a free com­mon weale.

Fourthly, I am by flight to auoid the present wrong of my gouernour.

This in the Scriptures wee finde Practised by Gods people to Pharaoh Exod 5, 1. Isa, 29, 7, and the same people to Nebuchadnezzar a tyrant were commaunded to performe obedience, and to pray for him. His successor Darius, Daniell obeyed, and said, O King liue for euer, Dan. 6, 21. And when Dauid was moued to kill Saul, though he was to succeed him in his kingdome, and had receiued many wrongs from him, as that he gaue his wife to another, banished him out of his kingdome, and killed the priests for his sake, yet he said God forbid that I should lay hands vpon the lords annointed 1 Sam, 26 11, [Page 901] and when he had but cut off the lap of his garment, he was grie­ued for it 1 Sam. 24, 6: what would he haue bin, if he had shed his bloud? yea when one brought him word that he had slaine him, did he not command him to be executed as a traitor 2 Sam. 1.14, 15? And this he did, that he might not make himselfe a president for traitors by a discon­tented spirit, through his example, to kill kings. Nay, he thought it better, to make a deere account of his Soueraignes life, though he sought his. Tertullian hath to this purpose an excellent speech, Christianis praestat occidi, quam occidere, It is better for Christians to be killed then to kill. This made Paul to say, let euery soule be subiect to the higher powers Rom. 13.1 this made him to exhort, that praiers and sup­plications be made for Kings 1, Tim. 2.1, euen for such kings as Nero was in his time: this made Peter to say, Feare God, Honour the King 1. Pet, 2, 17,. This made Solomon to say, My son feare God and the King, and meddle not with them that are seditious 1 Prov. 24, 21, and to aduise all men in the booke of the Preacher, not so much as to curse the king in their hearts Eccle. 10.20.

But seing you set downe this true Doctrine of obedience, tell me whe­ther this be the Doctrine of popery, The ansvvere is [...]n [...]ridg­ment of the Ex [...]ct a [...]scorse that it is lawfull for any man to kill a Prince, who is of a contrarie Religion to Popery?

Questionlesse it is: as may be proued, first by their owne asser­tions, Secondly by their seuerall practises. Thirdly by the Popes owne pardons for, and commendations of such seditious persons, as haue either attempted, or atchieued the like treasons.

What are the assertions of papists in this point?

They do not only say that. Heretick neighbors may be spoyled lawfully of their goods Decret: pa­pa. [...]pud grat c. 15. q. glossa:, that, protestant ministers may be defrauded of their tythes A [...] us Card. Et personus., that, Heretick creditors are not to be payed Symanchalnst cath: Tit. 46. Toletus Ios. Insti sacerd. de Excom Gratia. c. 15, quib,, that Kee­pers of forts are freed from such Lords ibidem, Sym, that, wiues are not bounden to such husbands Sym, Instit,, that Fathers may disinherit such children Alanus., that chil­dren may deny such parents Alanus, pars:, that kinsfolkes may kill such kindred Grat. l, 5 causa. 13.9. Cap, legi., and that, one borne in an hereticall country may deny his country Alan, pars,, but that, by Heresie a man, nay a king, is depriued of al his iurisdiction, whe­ther naturall, ciuill, or politick Sym. i [...]stit: Tit, 46. sect. 47, And the tenor of the oath of the league in France is thus: If euer I make mariage, vse traffick, yeeld aid, hold friendship, giue credence to hereticks, or once salute them, let God confound me Ludou, de Orl. Part. [...]9.

Shewe this in particular.

One of their owne Bishops saith, As soone as a Christian King be­comes hereticall, forthwith the people are freed from subiection Sim [...]ncha: Inst: Tit. 23: sect, 11. A Cardinall saith, As long as the prince continueth excommunicate ( as he must doe euer, if he be not a Romanist, for the Pope ex­communicates ipso facto all hereticks) the subiect is freed from the oath of subiection Tol. Instr. sa [...]erd: L: 1. c. 13: but by whome? By the Pope, saith a Iesuite, who vpon iust cause hath power to absolue from oaths both himselfe, ( as Gregory the 12. did when hee sware that if hee were chosen Pope he would giue it ouer) and all others Ar or, Ies, mar, c. 15:. If he be personally ex­communicate, Then, saith their Lawyer, subiects are freed from their allegiance, and all his hereticall assistants are to bee rooted out, and their Land to be exposed to be possessed of (strangers) Catholicks Massov, Iu­riscons. de ma­iest [...] [...]eccl: par, 2, L, 4. de imp, pag 676,. Nay, saith another Lawyer, if he be not excommunicate, yet if his heresie be publickly knowne, Panorm. cap cum in hom, there needeth no pronuntiation of the sentence of ex­cōmunication, so that (saith the Iesuite) subiects may lawfully deny him obedience Valent. Ies. Tom 3, in Thomae d s [...], q. 12 p. 2. p [...]g. [...]63? How so? For the euidence of the crime, (saith their whole school, & make it a matter of certainty & faith) doth infer a sentēce of condenation Bannes [...]n. 2. 2, q. 12. act. 2 concl. 2 because (as the more common opinion doth define it) there must we vnderstand the Popes will to haue him excōmunicate, whom vpon the knowledge of his fault he would excommunicate. Nay, suppose that a Protestant Prince haue a iust Quarrell: yet, no warre can be lawfully denounced or waged by the Queen (being excommuni­cate by name) though otherwise in it selfe it were most iust: because her power is vnlawfull Alens letter to [...]ley..

Come we next to practises, shew me them.

First, Pope Gregorie the seauenth, alias Hildebrand, beginneth this Pageant, We by the Apostolicall authoritie doe absolue all from their oathes, which they haue giuen to persons excommunicate apud grat. c. 17. 6. 6. And another Gregorie, vseth the like tenor, we excōmunicate al hereticks, that they who are bounden vnto thē by oath, may know that they are absolued from all duetie of fidelitie Greg 9 L. 9: decr: Tit, 7. c. 5. Lastly, Pius Quintus their succes­sor in place, but superiour in malice, saith, We cōmand all subiects, & absolue thē frō the faith they haue plight with their queen Elizabeth Pius 5 in bulla,.

But this is onely for obedience to Kings, what can you shewe for offering violence to Kings?

Costerus saith, This power of deposing Kings of their crownes, and Emperours of their dignities, in behalfe of the good of the Church was euer peculiar to the Pope: who hath no lesse authoritie, as Christs Vi­car, ouer Christians, then the hireling ouer his beasts In Apol: pro part. 1. ench. p. 64. So the pope hath authoritie ouer the Emperour (saith Molinia) because the [Page 309] Emperour is but the popes Minister, and is to vse his temporall sword onely at his beck de Inst. disp [...] 29 tract. 2. And if Kings will not enthrall themselues to the Popes authoritie: It is not lawfull for Christians (saith the Cardinal) to tolerate any such King who draweth his subiects to heresie Bellarm. L, 5. c, 6, 7, 4. de Ro, P,. But, sub­iects ought (saith Sanders) to set vp another in his place De visib, mo­narch, L, 2, c. 4. Yea, they ought (saith Creswell) to expell him out of his Kingdom, as the enemy of Christ, which is, as he calleth it, in philop, pag. 194 an vndoubted doctrine among the learned, and agreeable to Apostolicall truth! Yea which is more, though the Pope (saith Bannes) should tolerate an hereticall King, yet may the Common wealth remoue him In thoma, 2 2, q. 12, art. 2 [...].. And then who shall remoue the Iewes, and the Stewes tolerated by the Pope euen in Rome? But yet behold a greater mysterie of this iniquitie: for, suppose that the King deposed shall bee willing to be reconciled to the Church, yet notwithstanding (saith Simancha) hee may not recouer his crowne In stit, Catho. Tit. 33, sect.. And doth not the Bull of Pius or rather impious Quintus roare thus, We commaund the subiects of England to take armes against their Queene Elizabeth bulla pi [...] Q. p, M? Doth not another say, Anie man may law­fully murder a Tyrant, which I defend by common consent Libro de Abdica, Henr [...] 3. p. [...]62, 270. Now, it is euident (saith Reinolds that foxe) that euerie heretick prince, is most properly, and perfectly a Tyrant in Rosao, and, if (saith a Spanish Iesuite) they may be bereaued of their liues, much more of their liuings and re­nownes Valentia To [...]o, 3, disp, 1 q, 11, punct. 2. Nay, Hereticall Kings (saith Simancha) deserue more grie­uous punishment, than priuate men: Therefore the Scythians (as hee well deserued,) did put to death their King Scylen, for violating their Bacchanals Instit cath: Tit: 23. sect: 12, 13. Behold your faces in this Scythian Glasse, you Priests of Baall. But to goe on, were not, the Iesuites the causes of all that tyranny which was exercised amongst the Indians, Mercur: gallobel [...]g: to [...] mo, 2. L, 10 and which yet cry­eth for vengeance from heauen? Did not Duke Randolphe persecute the Emperour Henry his King by force of armes, & that only at the popes instigation Abbas vsp: Crant: in Cron: 2? Did not Clemens, that mercilesse Monke, murder Henry his king in France? Did not Parrey, & Lopez, & diuerse others attempt the like against Queene Elizabeth? & haue not those mon­sters of men, those infamous traitors of late, attempted the like a­gainst our King and country? and one of them seduced by Iesuits, died in it, that it was no sin? Doth not Reinalds speake against the King of Nauarre to the French in these words, Will you proclame Nauarre a Caluinist, king of the most christian Kingdome of France? What is this else but to aduance a dog to be Soueraigne o­uer men? Shall Catholicks pray God saue that King, whom they may [Page 909] not admit into their houses? But now that France is theirs as they thinke; this Iland of Britaine is a great eyesore to them, and to the end they might haue a prince to their purpose, they can write whole volumes, to aduance a woman stranger, and to disable the iust title of our dread Soueraigne King Iames. Remember these children of Edome, Psal, 137.7 O Lord, whoe said of Ierusalem, downe with it, downe with it vnto the ground.

But you cannot shewe that any Romanists haue commended this practise?

Yes, that I can: Bellarmine saith, Many Popes haue iustly deposed many princes L. 5. de Rom. pontif. c. 6 et. 7:: Cardinall Allen To si [...] vvilli­am Sta [...]ly, Reinolds in R [...]saeo, Parsons in h [...]s Dol [...]ā that is his de­ceitful man., inciting sub­iects to take armes against their Prince, doe perswade by exam­ples meerely rebellious, as the resisting of King Iohn: of Edward the second: Richard the second: of Henry the sixt, as presidents to be fol­lowed. The author of the book of Deposing Henry king of France, doth sing a Gaudeamus, for his death Libro de in­sta, abdic. H. 3:. And again Allen doth ap­proue the perfidious rendring vp of Deuenter, & encorageth the English malecontēts, to ioyne their forces with the Spanish inuasion To sir vvillā Stanley, 1587., And I haue, & haue read an Oration made at Rome 1588. by Ge­orgius Picchae, to Pius Quintus, & other Christian Princes pro Bri­tannico bello indicendo, for inuading of England. So the Colledge of Iesuites at Salamancha approued the insurrection of Tyrone Admon. to the nobility of England.. And what traitor is there, who hath suffered for treason, & is not a­mongst them canonized for a Saint? (it may bee our late Traitors in policy shall not be so, because it was not felix scelus) And when that seduced seruant of Catesby, Bates, began but to doubt whe­ther the late treason was lawful, did not a priest tel him that it was meritorious, and that he sinned because he so much as doubted? Furthermore it is plaine, that Xistus Quintus doth commend in a panegyrical Oration Habita in consist: 1589., the murther of the French King as a notable, rare, & memorable act. But why? Because he slewe not (saith he) a King painted in paper, or grauen in stone, but the King of France in the middest of his host. This, saith he, was a fact done by the admirnble pro­uidence, will, and succour of almighty God, a far more maruailous worke then that of Iudith. And that English traitor Parry, had his pardon from the Pope to kill the Queene, and Lopez his pay to poyson her. And Cardinall Poole, when the Emperour was going against the Turke, hee aduised him to diuert his forces from the Pagans, and to enforce them vpon Henrie [Page 905] the eight, as vpon an enemy more pernicious than the Turke Card: pool ad. H, 8. L. 3 Pag. 38, 4 Iude. 8.. Thus we see that these are the men who resist gouernment, and because their Pope must be head of the Church as they will haue it, there­fore they giue Commonweales, Leaue to choose a king, & limit him at their pleasure Parson in his Dolman,, saying, that maiesty is seated rather in the kingdome than in the king; that, people are not ordained for the prince, Ies, de Instit. abridge in h: 3: but the prince for the people Dydimus: pag, 26 1: Stapleton,, & that a king is but a creature of mās creation Rotiqual du [...] de iusta aucto­ritate pag. 8.

But haue not Lutherans, Caluinists, and such as are called Puritans defended, & practised the murdering, or at the least deposing of princes, and doth not this author, whō you haue translated defend the like?

It may be, that some of these haue not spoken so aduisedly of the authority of princes as they ought, liuing themselues mostly in free states & cities, wher gouernors are chosen by election; as thinking, that when such princes shall go about to alter the ancient & pure religion of God, dilapidate & consume the reuenues of the crown, tyrannize by exactions ouer their subiects, & beat them as Reho­boam did with scorpions: that then the general state, the peers, and Parliament of the land may labour to redresse such disorder. But that a king should be deposed by his subiects, murdered by a pri­uate mā, or assaulted by forraine force, eyther it cannot be proued out of their writings, or if it be, we are to esteeme it as a doctrine of men, not of God: as a priuate conceipt not a publike as­sertion. We haue no such doctrine, neither haue the Churches of God. As for the truth of this in practise, looke we but to the daies of Queene Mary, when more suffered for religion in 5. years, then haue done for treason in 45. since: did any thē rebel against the life of that Queen? did they not suffer the losse of goods, liberty, country, lands, and life, & praied rather that their soueraigns eies might be opened, thē her years diminished? And though diuers amongst vs who cannot conforme thēselues, are by the sentence of our con­sistories depriued of their liuings, do any of them lay hands vpon the Lords annointed? & do not the Protestants in France the like, at this time? And surely (if we well consider) amongst many argu­ments, to perswade the truth of our religion & the falsity of pope­ry, this is not the least, that our religion (without equiuocation) is an obedient, merciful, & cōpassionate religion (though our aduer­saries preferre Turks before vs) theirs is, a cruel, merciles, & bloudy religion, burning al such as denie their breaden God, & murdering such gouernors as do but fauour of our true, Catholicke & Chri­stian [Page 906] faith. As for this auctor, because the auctor of the protestāts Apology for Catholicks, may bring him in an enemy to magistracy, I wish in some points he had written more sparingly: He saith if a gouernour come vpon a subiect to spoyle him, and kill him, by the law of nature, he may defend himselfe. We say with Tertul­lian it is better to be killed then to kill: and to answer them, de­fence, and offence are not a like. He saith, Dauid might haue kil­led Saule: we lay with Dauid, God forbid I should lay hands v­pon the Lords annointed: and Dauid being annointed king, had another gates warrant than they can shew. He saith, in pub­like and notorious tyrannie subiects may craue aide from forrain Princes, we say, Blessed are they that suffer: And blessed be God, our gouernors are such as we need not to seeke aid against them. He saith, the Heluetians did wel in shaking of the yoake of Austria: we say, a particular is no generall rule. He saith, that the Iewes did well to rise against Antiochus, we say the fact was extraordinary. In a word, there is nothing in him, nor I hope in any Protestant writer, which will warrant conspiracies against Princes: which doctrine was deuised by the diuell, nourced by the Pope, learned in Seminaries, practised more of late by Iesuites, then euer it was before, & written, as Dracoes lawes, by the fauor of God, in their own bloud. And if we read diligētly this cōmon place of magistra­cie, we shall see that the author was no enemy to gouernment, who doubtles thinketh that the king is to be honored as a second from God, & only inferiour to God alone, as Tertullian saith.

You haue added to your author 8. questions & answers, returne againe vnto him: what is the generall end of politicke admistration, and ma­gistracie, or magistrates?

Publike peace, the preseruation of pietie, and Religion, or that right & lawfull worship of God. Vnto which two heads we may referre all lawes ciuill. For hence commeth vengeance to the bad, defence of the good, safegard of goods, rewards of vertues, disci­pline of maners, execution of malefactors and robbers, and in a word the safetie of mans life. To conclude, by this means the Eu­taxie, & good order of all things, yea of religion it selfe, is preser­ued: or as Agapetus writeth to Iustinian, by this all men being assembled together, & instructed in Gods word, may vnfainedly adore, safely keepe, & without feare practise his vpright righte­ousnes. To which purpose Stigelius hath these two golden verses.

[Page 907]
Ʋtque alios alij de relligione docerent,
Contiguas pietas iussit habere Domos,
That one might teach an other pietie,
God houses ioyn'd with contiguitie.

To this end Paule saith, pray ye for kings, and for all set in authority (I say, set in authority,) that vnder them, we may liue a quiet, and peaceable life, in all godlines, and honesty.

What vse make you of this doctrine of mgistracy?

Surely in regard of the magistrates. 1. that they labour to recog­nize their dignity, vse it with good conscience, & that they main­taine, & adorne it with the greatest piety to God, integrity of life, equity towards men, care of their charge, & diligēce in their calling that possibly they can Deut. 1.16 2 Cron. 19, 6 7. &c.. 2. That they may comfort thēselues, and hope of Gods aide, being indeed in a most troublesome, but yet a most holy calling, in that they are Gods Ambassadors, or viceroys vpon earth, yea that they may know that God cares for them, ac­cording to that of the Psalmist, I wil sing vnto thee O lord a new song who giueth saluatiō to kings. But in regard of subiects, that they with thanks to god acknowledge so great a benefit, & with good cōsci­ence submit thēselues to Gods ordinance, giuing Caesars to Caesar, tribute to whō tribute, & praying for the life of their gouernors, & maintaine it by the hazard of their own both life, & liuelyhood if need require.

What now is cōtrary to this doctrine of magistracie?

1 The heresy of the Donatists, who tooke away the authority of magistrates, & in hatred to this order, doe reckon vp many per­secutions, which some magistrates haue made against the Church of God. 2. The error of the Anabaptists & Libertines (who were so called, because they seek liberty in outward things: & for, which in the memory of our forfathers they moued the common people to take arms against their gouernors) these deny. i. that magistracy is to be exercised amongst [...]hose christiā & spirituall people, whom the truth, to wit, Christ, hath made free Ioh, 8.32. 2. They admit of no suits in law, seats or sentences of Iustice, or any defence of a mans selfe: wheras the internal liberty of cōscience, which God by his spirit worketh in the harts of his elect, takes not away the subiection of the outward man due to gouernors Gal, 5, 1 2: Cor, 7, 21, 3. They are of opinion that God would not haue Christians at all to become soldiers in warr, because Paule saith, speaking of spirituall not corporall warfare. 2. Cor. 10.7. The weapons of our warfare, are not carnall but spiritu­all. But Paule speakes not heere of politicke magistrates, but of the [Page 908] Pastors of the Church, armed on all sides, with the word of truth, the weapons of righteousnesse. 2. Cor. 6.7.4. They speake euill of such as are in authoritie Iude, 8..

3 The seditious rebellions of the Pope, & all his papall Cleargy, who vpon certaine forged immu [...]ties, presume to take the sword of authority out of the magistrates hand, and to make all Princes vassals to them: yet Peter himselfe (whose successors they would be) commaunds Bishops in plaine termes, that they should not be Lords ouer Gods inheritance 1. Pet. 5, 3, yea bids all men, to honour the King 1. Pet. 2.17. But (saith a papist) Persona praecipientis non continetur in persona lo­quentis: Peter commaunds this in his owne person, therfore is not bounden to it in his owne person. Well then, Peter saith before, Feare God, is he by this comm [...]undement excluded from Gods feare? It seemeth surely his successors are, who because they will not honor gouernors, shew to the world that they feare not God, for he that feareth the king of kings, will honor and obey his vice­gerents and Ambassadors.

3 The flatteries of such as so either extol the power of princes, that they derogate from Gods power, or denie that princes in causes both Ecclesiasticall & ciuill, haue supreme authority & headship ouer subiects, wher as the princes of Israel are oftē in the scripturs called, heads of the people, not, as the Pope wold be, to giue life to the church, for so only is Christ the head, but to cōmand, & direct that people ouer whō it pleaseth god to place kings in suprem authority

4 All such maners, rites, edicts & consultations which are not a­greeable to that eternall rule of honouring God, and louing our neighbour, permitting thefts, robberies, vnbridled and promiscu­ous lusts, or any other monsters of the like nature.

5 Seditious cōmotions of turbulēt rebels, against their magistrats.

6 Anarchy, or want of gouernors, which is worse then either the excesse or defect of any magistrate Iudg: 17, 6 [...]. 21.25.. [...] made Chrysostome in his sermon to the people of Antioch to say, It were better to haue a Tyrant king, then no king, and Cornelius Tacitus to say, in the first booke of his history, It is better to liue vnder a bad prince, than vn­der none.

Laus Christo nescia finis.

1. Pet. 2.17. Feare God, honour the King.
To feare God, is the beginning of this Booke,
To honour the King, is the end of it.
FINIS.

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