CHAP. 1. Of the bodie of Scripture and Theologie.

THe bodie of Scripture, is a doctrine sufficient to liue well.

It comprehendeth many holy sciences, whereof one is principall, others are handmaids or retainers.

The principall science is Theologie.

Theologie, is the science of liuing blessedly for euer. Blessed life consisteth in the knowledge of God. Ioh. 17:3. This is life eternall, that they know thee to be the onely very God and whome thou hast sent Christ Iesus. Esai 53.11. By his know­ledge shall my righteous seruant (viz. Christ) iustifie many. And therefore it con­sisteth likewise in the knowledge of our selues, because we know God by looking into our selues.

Theologie hath two parts: the first of God, the second of his workes.

CHAP. 2. Of God, and the nature of God.

THat there is a God, it is euident: 1. by the course of nature: 2. by the na­ture of the soule of man: 3. by the distinction of things honest and di­shonest: 4. by the terrour of conscience: 5. by the regiment of ciuill societies: 6. the order of all causes hauing euer recourse to some former beginning: 7. the determination of all things to their seuerall ends: 8. the consent of all men well in their wits.

God is Iehouah Elohim. Exod. 6.2. And Elohim spake vnto Moses, and said vnto him, I am Iehouah: and I appeared vnto Abraham, to Isaac, and to Iacob, by the name of God almightie, but by my name Iehouah was I not knowne vnto them. Ex­od. 3.13. If they say vnto me, What is his name? What shall I say vnto them? And God answered Moses, I am that I am: Also he said, thus shalt thou say vnto the chil­dren of Israel, I am hath sent me vnto you. And God spake further to Moses, Thus shalt thou say vnto the children of Israel, Iehouah Elohim, &c. hath sent me vnto you. In these wordes, the first title of God, declareth his Nature, the second his Persons.

The Nature of God, is his most liuely and most perfect essence.

The perfection of the nature of God, is his absolute constitution, by the which he is wholly complete within himselfe Exod. 3. 13. I am that I am. Act. 17.24. God that made the world, and all things that are therein, seeing that he is the Lord of heauen and earth, dwelleth not in temples made with hands, neither is worshipped with mens hands, as though he needed any thing, seeing he giueth to all life and breath and all things.

[Page 2]The perfection of his Nature, is either Simplenes, or the Infinitenes therof.

The Simplenesse of his nature, is that by which he is void of all Logical re­lation. He hath not in him, subiect or adiunct. Ioh. 5.26. As the Father hath life in himselfe, so hath he giuen to the Sonne to haue life in himselfe: conferred with Ioh. 14.6. I am the way, the truth, and the life. 1. Ioh. 1.7. But if we walke in light, as he is in light: conferred with v. 5. God is light, and in him is no darkenesse. Hence it is manifest, that to haue Life, and to be Life: to be in Light, and to be Light, in God are all one. Neither is God subiect to generalitie, or special­tie: whole, or parts: matter, or that which is made of matter: for so there should be in God diuers things, and one more perfect then another. Therefore, whatsoeuer is in God, is his essence, and all that he is, he is by essence. The say­ing of Augustine in his 6. booke and 4. chap. of the Trinitie, is fit to prooue this: In God (saith he) to be, and to be iust, or mightie, are all one: but in the minde of man, it is not all one to be, and to be mightie, or iust: for the minde may be destitute of these vertues, and yet a minde.

Hence it is manifest, that the Nature of God is immutable and Spirituall.

Gods immutabilitie of nature, is that by which he is void of all compositi­on, diuision, and change. Iam. 1. 17. With God there is no variablenesse nor sha­dowe of changing. Mal. 3.6. I am the Lord and am not changed. Where it is saide, that God repenteth, &c. Gen. 6.6. the meaning is, that God changeth the acti­on, as men doe that repent: therefore repentance, it signifieth not any muta­tion in God, but in his actions, and such things as are made and chaunged by him.

Gods Nature, is spirituall in that it is incorporall, and therefore inuisible. Ioh. 4.24. God is a spirit. 2. Cor. 3. 17. The Lord is the spirit. 1. Tim. 1.17. To the King eternall, immortall, inuisible, onely wise God, be glorie and honour for euer and euer. Col. 1.15. Who is the image of the inuisible God.

The infinitenesse of GOD, is twofolde: his Eternitie, and Exceeding greatnesse.

Gods eternitie, is that by which he is without beginning and ending, Psal. 90. 2. Before the mountaines were made, and before thou hadst formed the earth and the round world, euen from euerlasting to euerlasting, thou art our God. Revel. [...]. 8. I am Alpha and Omega, that is, the beginning and ending, saith the Lord, Which is, Which was, and Which is to come.

Gods exceeding greatnes, is that by which his incomprehensible nature is euery where present, both within and without the world. Psal. 145.3. Great is the Lord, and worthie to be praised, and his greatnes is incomprehensible. 1. King. 8.27. Is it true indeede that God will dwell on the earth? behold the heauens, and the heauens of heauens are not able to containe thee: how much lesse is this: house that I haue built? Ier. 23. 24. Doe not I fill the heauen and earth, saith the Lord? Hence it is plaine:

First, that he is onely one, and that indiuisible, not many. Eph. 4.5. One Lord, one faith, one Baptisme, one God and Father of all. Deut. 4. 35. Vnto thee it was shewed, that thou mightest know that the Lord he is God, and that there is none but he alone. 1. Cor. 8.4. We know that an idoll is nothing in the world, and that there is none other God but one. And there can be but one thing infinite in nature.

[Page 3]Secondly, that God is the knower of the heart. For nothing is hidden from that nature, which is within all things, and without all things, which is inclu­ded in nothing, nor excluded from any thing. Because 1. King. 8. 39. the Lord searcheth all hearts, and vnderstandeth euery worke of the minde. Psal. 139.1,2. Thou knowest my sitting downe, and my rising vp, thou vnderstandest my cogitation a farre off.

CHAP. 3. Of the life of God.

HItherto we haue spoken of the perfection of Gods nature. Now follow­eth the life of God, by which the Diuine Nature is in perpetuall action, liuing, and moouing in it selfe, Psal. 42. 2. My soule thirsteth for God, euen for the liuing God, when shall I come and appeare before the presence of God? Hebr. 3. 12. See that there be not at any time in any of you an euill heart to depart from the liuing God.

The diuine Nature, is especially in perpetual operation by three attributes, the which doe manifest the operation of God towards his creatures. These are his Wisdome, Will, and Omnipotencie.

The wisdome or knowledge of God, is that by the which God doth not by certaine notions abstracted from the things themselues, but by his owne es­sence, nor successiuely and by discourse of reason, but by one eternall and im­mutable act of vnderstanding, distinctly and perfectly know himselfe, and all other things, though infinite, whether they haue beene or not. Matth. 11.27. No man knoweth the Sonne but the Father, nor the Father but the Sonne, and he to whome the Sonne will reueale him. Hebr. 4. 13. There is nothing created, which is not manifest in his sight: but all things are naked and open to his eyes, with whome we haue to doe. Psal. 147.5. His wisdome is infinite.

Gods wisdome hath these parts: his foreknowledge, and his counsell.

The foreknowledge of God, is that by which he most assuredly foreseeth all things that are to come. Act. 2.23. Him haue ye taken by the hands of the wic­ked, beeing deliuered by the determinate counsell and foreknowledge of God, and haue crucified and slaine. Rom. 8. Those things which he knew before, he also prede­stinated to be made like to the image of his sonne. This is not properly spoken of God, but by reason of men, to whome things are past or to come.

The counsell of God, is that by the which he doth most straightly perceiue the best reason of all things that are. Prov. 8. 14. I haue counsell and wisdome, I am vnderstanding, and I haue strength.

The will of God, is that by the which he both most freely and iustly with one act willeth all things. Rom. 9. 18. He hath mercie on whom he will, and whom he will hardeneth. Eph. 1.5. Who hath predestinate vs to be adopted through Iesus Christ vnto himselfe, according to the good pleasure of his will. Iam. 4. 15. For that which you should say, if the Lord will, and we liue, we will doe this or that.

God willeth that which is good, by approouing it; that which is euill, in as much as it is euill, by disallowing and forsaking it. And yet he voluntarily doth permit euill: because it is good that there should be euill. Act. 14.16. Who in time past suffered all the Gentiles to walke in their owne waies. Psal. 81.12. So I gaue them vp to the hardnes of their heart, and they haue walked in their owne counsels.

[Page 4]The will of God, by reason of diuers obiects, hath diuers Names, and is ei­ther called Loue and Hatred, or Grace and Iustice.

The Loue of God is that, by the which God approoueth first himselfe, and then all his creatures, without their desert, and thē doth take delight. 1 Ioh. 4. 16. God is loue, and who so remaineth in loue, remaineth in God, and God in him. Ioh. 3.16. So God loued the world, that he gaue his onely begotten Sonne, &c. Rom. 5.8. God setteth out his loue towards vs, seeing that while we were yet sinners, Christ died for vs.

The Hatred of God, is that by the which he disliketh and detesteth his creature offending, for his fault. 1. Cor. 10.5. But many of them the Lord misli­ked, for they perished in the wildernes. Psal. 5. 5. Thou hatest all the workers of ini­quitie. Psal. 44.8. Thou hast loued iustice and hated iniquitie.

The Grace of God, is that by which he freely declareth his fauour to his creatures. Rom 11.6. If it be of grace, it is no more of workes: otherwise grace is not grace, but if it be of workes, it is no more grace. Tit. 2. 11. The sauing grace of God shined to all men, teaching vs to denie impietie, &c.

The Grace of God, is either his Goodnes, or his Mercie.

The Goodnes of God, is that by which he beeing in himselfe absolutely good, doth freely exercise his liberalitie vpon his creatures. Matth. 19.17. Why callest thou me good, there is none good but one, euen God. Math. 5. 45. He maketh his sunne to shine vpon the good and bad, and he raineth vpon the iust and vniust.

Gods mercie, is that by which he freely assisteth all his creatures in their miseries. Esai 30. 18. Yet will the Lord waite, that he may haue mercie vpon you. Lament. 3.22. It is the Lords mercies, that we are not consumed, because his com­passions faile not. Exod. 39.19. I take pitie on whome I take pitie, and am mercifull on whome I am mercifull.

Gods Iustice, is that by which he in all things willeth that which is iust. Psal. 10. The iust Lord loueth iustice. Psalm. 5.4. For thou art not a God that loueth wic­kednesse.

Gods iustice is in word or deede.

Iustice in word, is that truth by which he constantly, and indeede willeth that which he hath [...]aid. Rom. 3.4. Let God be true, and euery man a lyar. Matth. 24.25. Heauen and earth shall passe away, but my word shall not passe away. Hence it is, that God is iust in keeping his promise. 1. Ioh. 1.9. If we confesse our sinnes, God is faithfull and iust to forgiue our sinnes. 2. Tim. 4. 8. Henceforth is laid vp for me the crowne of righteousnes, which the Lord the righteous Iudge shall giue me at that day.

Iustice indeede, is that by which he either disposeth or rewardeth.

Gods disposing iustice, is that by which he, as a most free Lord ordereth rightly all things in his actions. Psal. 45.17. The Lord is righteous in al his waies.

Gods rewarding iustice, is that by which he rendreth to his creature accor­ding to his worke. 2. Thess. 1.6. It is iustice with God, to render affliction to such [...] afflict you, but to you which are afflicted, releasing with vs. 1. Pet. 1.17. Therefore if you call him Father, which without respect of person iudgeth according to euery worke, passe the time of your dwelling here in feare. Ierem. 51. 56. The Lord that recompenseth shall surely recompence.

[Page 5]The Iustice of God, is either his Gentlenes, or Anger.

Gods Gentlenes, is that by which he freely bestoweth vpon his creature a reward. 2. Thess. 1. 5. Which is a token of the righteous iudgement of God, that ye may be counted worthie the kingdome of God, for the which yee also suffer. Matth. 10. 41, 42. He that receiueth a Prophet in the name of a Prophet, shall haue a Prophets reward: and he that receiueth a righteous man in the name of a righteous man, shall receiue the reward of a righteous man. And whosoeuer shall giue vnto one of these little ones to drinke a cup of cold water onely in the name of a Disciple, vere­ly I say vnto you, he shall not loose his reward.

Gods Anger, is that by which he punisheth the transgression of his crea­ture. Rom. 1.18. For the wrath of God is reuealed from heauen against all vngodli­nes, and vnrighteousnes of men, which withhold the truth in vnrighteousnes. Ioh. 3.36. He that obeyeth not the Sonne, shal not see life, but the wrath of God abideth on him.

Thus much concerning the will of GOD. Now followeth his omnipo­tencie.

Gods omnipotencie, is that by which he is most able to performe euery worke. Math. 19.29. With men this is impossible, with God all things are possible.

Some things notwithstanding are here to be excepted. First, those things whose action argueth an impotencie, as to lie, to denie his word. Titus 1. 2. which God, that cannot lie, hath promised. 2. Tim. 2. 13. He cannot denie himselfe. Secondly, such things as are contrarie to the Nature of God, as to destroy himselfe, and not to beget his Sonne from eternitie. Thirdly, such things as imploy contradiction. For God cannot make a trueth false, or that which is, when it is, not to be.

Gods power, may be distinguished into an absolute and actuall power.

Gods absolute power, is that by which he can doe more, then he either doth, or will doe. Matth. 3.9. I say vnto you, God is able of these stones to raise vp children to Abraham. Philip. 3. 21. According to the working, whereby he is able to subdue euen all things vnto himselfe.

Gods actuall power, is that by which he causeth all things to be, which he freely will. Psal. 135. 6. All things which God will, those he doth in heauen and in earth, and in all depths.

CHAP. 5. Of Gods glorie, and blessednesse.

OVt of the former attributes, by which the true Iehouah is distinguished from a fained god, and from idols, arise the glorie of God, and his bles­sednesse.

Gods glorie or maiestie, is the infinite excellencie of his most simple and most holy diuine Nature. Hebr. 1.3. Who beeing the brightnesse of his glorie, and the ingraued forme of his person, &c. Dan. 3. Thou art onely God, and glorious vp­on the earth.

By this we see, that God onely can know himselfe perfectly. Ioh. 6.46. Not that any mā hath seene the Father, saue he which is of God, he hath seen the Father. 1. Tim. 6. 16. Who onely hath immortalitie, and dwelleth in the light, that none can attaine vnto, whom neuer man saw, neither can see. Exod. 33.18. Thou canst not see my face.

[Page 6]Notwithstanding there is a certaine manifestation of gods glorie: partly more obscure, partly more apparant.

The more obscure manifestation, is the vision of Gods maiestie in this life by the eies of the mind, through the help of things perceiued by the outward senses. Esa. 6.1. I saw the Lord sitting vppon an high throne, and lifted vp, and the lower parts thereof filled the temple. Exod. [...]3.22. And while my glorie passeth by. I will put thee in a cleft of the rocke, and will couer thee with my hand whiles I passe by: after I will take away mine hand, and thou shalt see my backe parts, but my face shall not be seene. 1. Cor. 13. 12. Nowe we se as through a glasse darkely.

The more apparant manifestation of God, is the contemplation of him in heauen face to face. 1. Corinth. 13. 12. But then shall we see face to face. Dan. 7. 9, 10. I beheld till the thrones were set vp, and the ancient of daies did fit, whose gar­ment was white as snow, &c. Matth. 19.16.

Gods blessednes, is that by which God is in himselfe, and of himselfe all sufficient, Gen. 17.1. I am God all sufficient, walke before me, and be thou vpright. Col. 2.2.9. For in him dwelleth all the fulnesse of the godhead bodily. 1. Tim. 6.5. Which in due time he shall shew, that is blessed and Prince onely, &c.

CHAP. 5. Concerning the persons of the Godhead.

THe persons are they, which subsisting in one Godhead, are distinguish­ed by incommunicable properties. 1. Ioh. 5.7. There are three that beare record in heauen, the Father, the Word, and the holy Ghost, and these three are one. Gen. 19.24. Then Iehouah raigned vpon Sodom and vpon Gomorrah, brimstone, and fire from Iehouah in heauen. Ioh. 1.1. In the beginning was the Word, and the Word was with God, and that Word was God.

They therefore are coequall, and are distinguished not by degree, but by order.

The Constitution of a person is, when as a personall proprietie or the pro­per manner of subsisting is adioyned to the Dietie, or one diuine nature.

Distinction of persons, is that, which albeit euery person is one and the same perfect God, yet the Father is not the Sonne or the holy Ghost, but the Father alone; and the holy Ghost is not the Father or the Sonne, but the ho­ly Ghost alone: neither can they be deuided, by reason of the infinitnesse of their most simple essence, which is all one in number, and the same in the Fa­ther, the same in the Sonne, and the same in the holy Ghost: so that in these there is diuersitie of persons, but vnitie in essence.

The communion of the persons, or rather vnion, is that by which each one is in the rest, and with the rest, by reason of the vnitie of the Godhead: & ther­fore euerie each one doth possesse, loue, and glorifie another, and worke the same thing. Ioh. 4.10. Beleeuest thou not that I am in the Father, and the Father is in me? the wordes that I spake vnto you, I speake not of my selfe, but the father that dwelleth in me, he doth the workes. Prov. 8.22. The Lord hath possessed me in the beginning of his way: I was before the works of old. And vers. 20. Them was I with him as a nourisher, and I was daily his delight, reioicing alwaie before him. Ioh. 1. 1. In the beginning was the Word, and the Word was with God, and that Word was [Page 7] God. and chap. 5.19. The Sonne can doe nothing of himselfe, saue that he seeth the Father do: for whatsoeuer things he doth, the same doth the Sonne also.

There be three persons: the Father, the Sonne, and the holy Ghost, Matth. 3.16.17. And Iesus when hee was baptized, came straight out of the water, and lo, the heauens were opened vnto him, and Iohn saw the Spirit of God, descending like a doue, and lighting vpon him: and loe, a voyce came from heauen, saying, This is my belooued sonne, in whome I am well pleased.

The father, is a person without beginning, who from all eternitie begate the Sonne, Heb. 1.3. Who being the brightnes of the glorie, and the ingraued forme of his person. Psal. 2.7. Thou art my Sonne, this day haue I begotten thee.

In the generation of the Sonne, these properties must be noted: I. Hee that begetteth, and he that is begotten are togither, and not one before another in time. II. He that begetteth doth communicate with him that is begotten, not some one part, but his whole essence. III. The Father begot the Sonne not out of himselfe, but within in himselfe.

The incommunicable propertie of the Father, is to be vnbegotten, to be a Father, and to beget. He is the beginning of actions, because he beginneth e­uery action of himselfe, effecting it by the Sonne and the holy Ghost. 1. Cor. 8.6. Yet vnto vs, there is but one God, which is the Father of whome are all things and we in him, and one Lord Iesus Christ, by whome are all things, and wee by him. Rom. 11. [...]6. For of him, and through him, and for him are all things.

The other two persons haue the Godhead, or the whole diuine essence, of the Father by communication, namely, the Sonne and the holy Ghost.

The Sonne is the second person, begotten of the Father from all eternitie. Heb. 1.5. For vnto which of the Angels said be at any time, Thou art my Sonne, this day begat I thee? Col. 1.15. Who is the image of the inuisible God, the first borne of euery creatur [...]. Ioh. 1.14. And we saw the glory thereof as the glory of the only be­gotten sonne of the father. Rom. 8.32. He who spared not his owne sonne.

For this cause he is said to be sent from the father. Ioh. 8.42. I proceeded forth and came from God, neither came I of my selfe, but he sent me. This sending taketh not away the equalitie of essence and power, but declareth the order of the persons. Ioh. 5 [...]18. Therefore the Iewes sought the more to kill him, not onely because he had broken the Sabboth: but said also that God was his Father, and made himselfe equall with God. Phil. 2.6. Who being in the forme of God, thought it no robberie to be equall with God.

Although the Son be begotten of his Father, yet neuertheles he is of & by himselfe very God: for he must be considered either according to his essence or according to his filiatiō or Sonship. In regard of his essence, he is ( [...]) i. of and by himselfe very God: for the Deitie which is commō to all the t [...]ree persons is not begotten. But as he is a person, and the sonne of the Father, he is not of himselfe, but from another: for he is the eternall Sonne of his father. And thus he is truely said to be very God of very God.

For this cause also he is the WORD of the father, not a vanishing, but an essentiall word; because as a word is, as it were, begotten of the mind, so is the Sonne begotten of the Father; and also, because hee bringeth glad ty­dings from the bosome of his Father. Nazian. in his Oration of the Sonne. [Page 8] Basil in his preface before Iohns Gospel.

The propertie of the Sonne, is to be begotten.

His proper manner of working, is to execute actions from the Father, by the holy Ghost. 1. Cor. 8. 6. Our Lord Iesus Christ, by whome are all things, and we by him. Ioh. 5.19. Whatsoeuer things he doth, the same doth the Sonne also.

The holy Ghost, is the third person, proceeding from the Father and the Sonne. Ioh. 15. 26. But when the Comforter shall come, whom I will send vnto you from the Father, euen the Spirit of truth, which proceedeth of the Father, he shall testifie of me. Rom. 8. 9. But ye are not in the flesh, but in the spirit, seeing the spirit of God dwelleth in you. But if there be any that hath not the spirit of Christ, he is not his. Ioh. 16.13,14. But when the Spirit of truth shall come, he shall conduct you into all truth: for he shall not speake of himselfe, but whatsoeuer he heareth, he shall speake, and shall declare vnto you such things as are to come. He shall glorifie me, for he shall receiue of mine, and shew it vnto you.

What may be the essentiall difference betwixt proceeding, and begetting, neither the Scriptures determine, nor the Church knoweth.

The incommunicabl [...] propertie of the holy Ghost, is to proceed.

His proper manner of working, is to finish an action, effecting it, as from the Father and the Sonne.

And albeit the Father and the Sonne are two distinct persons, yet are they both but one beginning of the holy Ghost.

CHAP. 6. Of Gods workes, and his decree.

THus farre concerning the first part of Theologie: the second followeth, of the workes of God.

The workes of God, are all those, which he doth out of himselfe, that is, out of his diuine essence.

These are common to the Trinitie, alwaies reserued the peculiar manner of working to euery person.

The end of all these, is the manifestation of the glorie of God. Rom. 11.36. For him are all things, to him be glorie for euer.

The worke, or action of God, is either his decree, or the execution of his decree.

The decree of God, is that by which God in himselfe, hath necessarily, and yet freely, from all eternitie determined all things. Eph. 1. 11. In whome also we are chosen when we were predestinate, according to the purpose of him, which wor­ [...]eth all things after the counsell of his owne will. and vers. 4. As he hath chosen vs in him before the foundation of the world. Matth. 10.29. Are not two sparrowes sold for a farthing, and not one of them falleth on the ground without your Father? Rom 9. 21. Hath not the potter power on the clay, to make of the same lumpe one vessell [...] dishonour, and another to honour.

Ther [...]fore the Lord, according to his good pleasure, hath most certainely decreed e [...]ery both thing and action, whether past, present, or to come, toge­ther with their circumstances of place, time, meanes, and ende.

Yea, he hath most iustly decreed the wicked workes of the wicked. For if it had not so pleased him, they had neuer beene at all. And albeit they of thei [...] [Page 9] owne nature, are and remaine wicked; yet in respect of Gods decree, they are to be accounted good. For there is not any thing absolutely euill, 1. Pet. 3.17. For it is better (if the will of God be so) that ye suffer for well doing, then for euill doing.

The thing which in the owne [...]ature is euill, in Gods eternal counsel comes in the place of a good thing; in that it is some occasion and way to manifest the glorie of God in his iustice, and his mercie.

God his foreknowledge, is conioyned with his decree; and inde [...]e is in na­ture before it: yet not in regard of God, but vs; because knowledge goeth be­fore the will, & the effecting of a worke. For we doe nothing, but those things that we haue before willed, neither doe we will any thing which we know not before.

God his foreknowledge in it selfe, is not a cause why things are, but as it is conioyned with his decree. For things doe not therefore come to passe, be­cause that God did foreknow them; but because he decreed and willed them: therefore they come to passe.

The execution of Gods decree, is that by which all things in their time are accomplished which were foreknowne, or decreed, and that euen as they were foreknowne and decreed.

The same decree of GOD, is the first and principall working cause of all things, which also is in order, and time before all other causes. For with Gods decree is alwaies his will annexed, by the which he can willingly effect that he hath decreed. And it were a signe of impotencie, to decree any thing which he could not willingly compasse. And with Gods will is conioyned an effectu­all power, by which the Lord can bring to passe, whatsoeuer he hath freely decreed.

This first and principall cause, howbeit in it selfe it be necessarie, yet it doth not take away freedome of will in election, or the nature and propertie of se­cond causes, but onely brings them into a certaine order, that is, it directeth them to the determinate ende: whereupon the effects and euents of things are contingent or necessarie, as the nature of the second cause is. So Christ accor­ding to his Fathers decree died necessarily, Act. 17.3. but yet willingly, Math. 25. 39. And if we respect the temperature of Christs bodie, he might haue prolonged his life; and therefore in this respect may be said to haue died con­tingently.

The execution of Gods decree, hath two branches, his operation, and his operatiue permission.

Gods operation, is his effectuall producing of all good things, which either haue beeing or moouing, or which are done.

Gods operatiue permission, is that by which he onely permitteth one and the same worke to be done of others, as it is euill; but as it is good, he effectual­ly worketh the same. Gen. 50.20. You indeede had purposed euill against me, but God decreed that for good, that he might, as he hath done this day, preserue his peo­ple aliue. And Gen. 45.7. God hath sent me before you to preserue your posteritie in this land. Esai 10. 5, 6, 7. Woe vnto Asshur, the rod of my wrath, and the staffe in their hands is mine indignation. I will send him to a dissembling nation, and I will [Page 10] giue him a charge against the people of my wrath to take the spoile, & to take the praie, and to tread them vnder feete like the myre in the streete. But he thinketh not so, neither doth his heart esteeme it so: but he imagineth to destroy, and to cut off not a few nations.

God permitteth euill, by a certaine volun [...]arie permission, in that he forsa­keth the second cause in working euill. And he for [...]aketh his creature, either by detracting the grace it had, or not bestowing that which it wanteth. Rom. 1.26. For this cause God gaue them vp vnto vile affections. 2. Tim. 2.25, 26. In­structing them with meekenes that are contrarie minded, proouing if God at any time will giue them repentance, that they may know the trueth, and that they may come to amendment out of the snare of the diuell, which are taken of him at his will:

Neither must we thinke God vniust, who is indebted to none, Rom. 9.15. I will haue mercy on him to whome I will shew mercie. Yea, it is in Gods pleasure to bestowe how much grace and vpon whome he will. Matth. 20.15. Is it not lawfull for me to doe as I will with mine owne?

That which is euill, hath some respect of goodnes with God: first, in that it is the punishment of sinne: and punishment is accounted a morall good, in that it is the part of a iust Iudge to punish sinne. Secondly, as it is a meere acti­on or act. Thirdly, as it i [...] a chastisement, a triall of ones faith, martyrdome, propitiation for sinne, as the death and passion of Christ. Act. 2.23. and 4.24. And if we obserue these caueats, God is not onely a bare permissiue agent in an euill worke, but a powerfull effectour of the same, yet so, as he neither in­stilleth an aberration into the action, nor yet supporteth, or intēdeth thesame, but that he most freely suffereth euill, and best disposeth of it to his own glo­rie. The like we may see in this similitude: Let a man spurre forward a lame horse; in that he mooueth forward, the rider is the cause; but that he halteth, he himselfe is the canse. And againe, wee see the sunne beames gathering them­selues into a sunne glasse, they burne such things as they light vpon: now, that they burne, the cause is not in the sunne, but in the glasse. The like may bee said of Gods action in an euill subiect.

CHAP. 7. Of Predestination and Creation.

GOds decree, in as much as it concerneth man, is called Predestination: which is the decree of God, by the which he hath ordained all men to a certaine and euerlasting estate: that is, either to saluation or condemnation, for his owne glorie. 1. Thes. 5.9. For God hath not appointed vs vnto wrath, but to obtaine saluation by the meanes of our Lord Iesus Christ. Rom. 9.13. As it is written, I haue loved Iacob, and hated Esau. and vers. 22. What and if God would, to [...]hewe his wrath, and to make his power knowne, suffer with long patience the vessels of wrath prepared to destruction, and that he might declare the riches of his glorie vpon the vessells of mercie, which he hath prepared vnto glorie?

The meanes of accomplishing Gods Predestination are two fold:

The creation, and the fall.

The creation, is that by which God made all things very good, of nothing, that is, of no matter which was before the creation, Gen. 1.1. In the beginning God created the heauen, &c. to the end of the chapter.

[Page 11]Gods manner of creating, as also of gouerning, is such as that by his word alone, he, without any instruments, meanes, assistance, or motion produced al sorts of things. For to will any thing with God, is both to be able [...] and to per­forme it, Heb. 11.3. By faith we vnderstand, that the world was ordained by the word of God, so that the things which wee see, are not made of things which did ap­peare. Psal. 148.5. Let them praise the name of the Lord, for he commanded and they were created.

The goodnes of the creature, is a kind of excellencie, by which it was void of all sinne, that is, free from punishment and transgression.

The creation, is of the world, or inhabitants in the world.

The world, is a most beutifull palace, framed out of a deformed substance, and fit to be inhabited.

The parts of the world, are the heauens and earth.

The heauens are threefold: the first is the aire, the second the skie, the third an inuisible and incorporall essence, created to bee the seate of all the blessed, both men, and Angels. This third heauen is called Paradise, 2. Cor. 13.4.

The inhabitours of the world, are reasonable creatures made according to Gods owne image: they are either Angels or men, Gen. 1. 26. Furthermore, God said, Let vs make man in our owne image, according to our likenes. Iob. 1.6. When the children of God came and stood before the Lord, Satan came also among them.

The image of God, is the integritie of the reasonable creature, resembling God in holines, Eph. 4. 24. And put on the new man which after God is created in righteousnesse and true holinesse.

CHAP. 8. Of Angels.

THe Angels each of them beeing created in the beginning, were setled in an vpright estate. In whome these things are to be noted. First their na­ture. Angels are spirituall and incorporall essences. Heb. 2. 16. For he in no sort tooke the Angels, but he tooke the seede of Abraham. Heb. 1.7. And of the Angels he saith, he maketh the spirits his messengers, and his ministers a flame of fire.

Secondly, their qualities. First, they are wise, 2 Sam. 14.18. My lord the king is euen as an Angel of God in hearing good and badde. 2. They are of great might, 2. Thes. 1.7. When the Lord Iesus shall shew himselfe from heauen with his mighty Angels. 2. Sam. 24. Dauid sawe the Angel that smote the people. 2. King. 19.35. The same night the Angel of the Lord went out and smote in the campe of Ashur, an hundreth, fourescore, and fiue thousand. 3. They are swift and of great agilitie, E­say, 6,6, Then flew [...] one of the Seraphims vnto me with an hotte cole in his hand. Dan. 9.21 [...] The man Gabriel whome I had seene before in a vision, came flying and touched me. This is the reason why the Cherubins in the Tabernacle were painted with winges.

Thirdly, they are innumerable, Gen. 3.2. Now Iacob wēt forth on his iourney, and the angel of God met him. Dan. [...]0.7. Thousand thousands ministred vnto him, and ten thousand thousands stood before him. Matth. 26.25. Thinkest thou I cannot praie to my father, and he will giue me moe then twelue legions of Angels? Heb. 12. 22. To the company of innumerable angels.

[Page 12]Fourthly, they are in the highest heauen, where they euer attēd vpon God, and haue societie with him. Mark. 18.10. In heauen their Angels alwaies be­hold the face of my Father which is in heauen. Psal. 68.17. The chariots of God are twentie thousand thousand Angels, and the Lord is among them. Mark. 12.25. But are as Angels in heauen.

Fiftly, their degree. That there are degrees of Angels, it is most plaine. Co­los. 1.16. By him were all things created which are in heauen and in earth, things visible and invisible: whether they be thrones or dominions, or principalities, or po­wers. Rom. 8.38. Neither Angels, nor principalities, nor powers &c. 1. Thes. 4.16. The Lord shall descend with the voice of the Aarchangel, and with the trumpet of God. But it is not for vs to search, who, or how many bee of each order, nei­ther ought we curiously to enquire howe they are distinguished, whether in essence, or qualities. Coloss. 2. 18. Let no man at his pleasure beare rule ouer you by humblenes of minde, and worshipping of Angels, advancing himselfe in those things which he neuer saw.

Sixtly, their office. Their office is partly to magnify God, & partly to per­forme his commandements. Psalme 103. vers. 20. 21. Praise the Lord, ye his Angels that excell in strength, that doe his commandement in obeying the voice of his vvorde. Praise the Lord, all ye his hostes, ye his seruants that doe his pleasure.

Seuenthly: The establishing of some Angels in that integritie, in which they were created.

CHAP. 7. Of man, and the estate of innocencie.

MAn, after he was created of God, was established in an excellent estate of innocencie. In this estate seuen things are chiefly to be regarded.

• I. The place. The garden of Heden, that most pleasant garden. Gen. 2. 15. Then the Lord tooke the man, and put him into the garden of Heden.

• II. The integritie of mans nature. Which was Eph [...] 4.24. Created in righ­teousnes and true holines. This integritie hath two parts.

  The first is wisdome, which is true and perfect knoweledge of God, and of his will, in as much as it is to be performed of man, yea, and of the counsell of God in all his creatures. Coloss. 3. 10. And haue put on the newe man, which is renewed in knowledge, after the image of him that created him. Gen. chap. 2.19. When the Lord God had formed on the earth euery beast of the field, and euery foule of the heauen, he brought them vnto the man, to see howe he would call them: for howesoeuer the man called the liuing creature, so was the name thereof.

  The second is Iustice, which is a conformitie of the will, affections, and powers of the body to the will of God.

• III. Mans dignitie, consisting of foure parts. First, his communion with God, by which as God reioiced in his own image, so likewise man was incen­sed to loue God: this is apparent by Gods familiar conference with Adam, Gen. 1.29. And God said, Behold, I haue giuen vnto you euery hearb bearing seede &c. that shall be to you for meate. Secondly, his dominion ouer all the creatures of the earth, Gen. 2. 19. Psal. 8.6. Thou hast made him Lord ouer the workes of thine hands, & hast set all things vnder his feet, &c. Thirdly, the decencie, & dig­nitie [Page 13] of the bodie, in which, though naked, as nothing was vnseemely, so was there in it imprinted a princely maiestie. Psal. 8. Thou hast made him little low­er then then God, and crowned him with glorie and worship. Gen. 2.25. They were both naked; and neither ashamed. 1. Cor. 12.22. Vpon those members of the bodie, which we thinke most vnhonest, put we more honestie on, and our vncomely parts haue more comelines on. Fourthly, labour of the bodie without paine or griefe. Gen. 3. 17,19. Because thou hast obeyed the voice of thy wife, &c. cursed is the earth for thy sake, in sorrow shalt thou eate of it all the daies of thy life, &c.

• IV. Subiection to God, whereby man was bound to performe obedience to the commandements of God: which were two. The one was concerning the two trees: the other, the obseruation of the Sabboth.

  Gods commandement concerning the trees, was ordained to make exami­nation, and triall of mans obedience. It consisteth of two parts: the first, is the giuing of the tree of life, that as a signe, it might confirme to man his perpetu­all abode in the garden of Heden, if stil he persisted in his obedience. R [...]uel. 2. 7. To him that ouercōmeth, will I giue to eate of the tree of life, which is in the midst of Paradise of God. Prov. 3.18. Shee is a tree of life to them which lay hold on her: and blessed is he that retaineth her. The second, is the prohibition to eate of the tree of the knowledge of good and euil, togither with a commination of tem­porall and eternall death, after the transgression of this commandement. Gen. 2.17. Of the tree of the knowledge of good and euill, thou shalt not eate of it: for in the day that thou eatest thereof, thou shalt die the death. This was a signe of death, and had his name of the euent, because the obseruation thereof would haue brought perpetuall happines, as the violation gaue experience of euill, that is, of all miserie, namely of punishment, and of guiltinesse of sinne.

  Gods commandement concerning the obseruation of the Sabboth, is that, by which God ordained the sanctification of the Sabboth. Gen. 2.3. God bles­sed the seauenth day, and sanctified it.

• V. His calling, which is his seruice of God, in the obseruation of his com­mandements, & the dressing of the garden of Heden. Prov. 16.4. God made all things for himselfe. Gen. 2.15. He placed him in the garden of Heden, to dresse and keepe it.
• VI. His diet was the hearbs of the earth, and fruit of euery tree, except the tree of the knowledge of good and euill. Gen. 1.29. And God said, Behold, I haue giuen vnto you euery hearb bearing seede, which is vpon all the earth, and euery tree, wherein is the fruit of a tree bearing seede, that shall be to you for meate. and chap. 3.17. But of the tree of knowledge of good and euill, thou shalt not eate.
• VII. His free choice, both to will, and performe the commandement con­cerning the two trees, and also to neglect and violate the same. Whereby we see that our first parents were indeede created perfect, but mutable: for so it pleased God to prepare a way to the execution of his decree.

CHAP. 10. Of sinne, and the fall of Angels.

THe fall, is a reuolting of the reasonable creature from obedience to sinne.

Sinne, is the corruption, or rather depriuation of the first integritie. More plainely, it is a falling or turning from God, binding the offendour by [Page 14] the course of Gods iustice, to vndergoe the punishment.

Here a doubt may be mooued, whether sinne be a thing existing, or not. The answere is this: Of things which are, some are positiue, other primitiue. Things positiue, are all substances together with those their properties, ef­fects, inclinations, and affections, which the Lord hath created and imprinted in their natures. The thing is called priuatiue which graunteth or presuppo­seth the absence of some such thing, as ought to bee in a thing. Such a thing is sinne, the which properly and of it selfe is not any thing created, and exi­sting; but rather the absence of that good which ought to bee in the crea­ture.

Sinne hath two parts: A defect, or impotencie; and is a confusion or distur­bance of all the powers and actions of the creature.

Impotencie is nothing els, but the very want or losse of that good, which God hath ingrafted in the nature of his creature.

The fall was effected on this maner. First, God created his reasonable crea­tures good indeede, but withall changeable, as we haue shewed before. For to bee vnchangeable good, is proper to God alone. Secondly, God tried their obedience in those things about which they were conversant. Deu. 13.13. Thou shalt not hearken to the wordes of the Prophet, or vnto that dreamer of dreames: for the Lord your God prooueth you, to knowe whether you loue the Lord your God, with all your heart, and with all your soule. Thirdly, in this triall God doth not assist them with new grace to stand, but for iust causes forsaketh thē. Lastly, after God hath forsaken them, and left them to themselues, they fall quite from God: no otherwise, then when a man staying vp a staffe from the ground, it standeth vpright: but if he neuer so little withdraw his hand it fal­leth of it selfe.

The fall, is of men, and Angels.

The fall of Angels, is that by which the vnderstanding, pointing at a more excellent estate, and of it own accord approouing the same, together with the will making especiall choice thereof, they, albeit they might freely by their in­tegritie, haue chosen the contrarie, were the sole instruments of their fall from God. 2. Pet. 2.4. If God spared not the angels which sinned, but cast them downe in­to hell, and deliuered them into chaines of darkenes, to be kept vnto damnation, &c. Iud. 6. The Angels which kept not their first estate, but left their own habitation, he hath reserued in euerlasting chaines, &c. Ioh. 8.44. He was a murtherer from the beginning, and continued not in the trueth: for their is no trueth in him.

In the fall of Angels, consider: First, their corruption, arising from the fall, which is the deprauation of their nature; and is either that fearefull malice and hatred, by which they set themselues against God, or their insatiable desire to destroy mankinde; to the effecting whereof, they neglect neither force nor fraud. 1. Ioh. 3.8. He that committeth sinne, is of the diuell, because the diuell sinned from the beginning. For this cause was the Sonne of God reuealed, to dissolue the works of the diuell. 1. Pet. 5.8. Your aduersarie the diuell goeth about like a roaring lyon, seeking whom he may devoure. Eph. 6.12. You striue not against flesh and blood but against Principalities, and powers, and wordly gouernours, the princes of darke­nes of this world, against spirituall wickednesses, which are in supercelestiall things.

[Page 15]II. Their degree, and diuersitie: for of these Angels, one is cheife, and the rest attendants. The chiefe is Beelzebub, prince of the rest of the diuels & the world, farre aboue them all in malice. Matth. 25.41. Away from me ye cursed, into euerlasting fire, prepared for the diuell & his angels. 2. Cor. 4.4. Whose minds the god of this world hath blinded. Revel. 12. 7. And there was warre in heauen, Michael, and his Angels fought with the dragon, & the dragon & his angels fought.

Ministring angels, are such as waite vpon the diuell, in accomplishing his wickednesse.

III. Their punishment. God, after their fall, gaue them ouer to perpetu­all torments, without any hope of pardon. Iude vers. 6.2. Pet. 2.4. God spared not the Angels that had sinned, but cast them downe into hell, and deliuered them in­to chaines of darke [...]es, to be kept vnto damnation. This he did: first, to admonish men, what great punishment they deserued. Secondly, to shew, that grieuous sinnes must more grieuously be punished.

The fall of Angels was the more grieuous, because both their nature was more able to resist, and the diuell was the first founder of sinne.

Their punishment is easier, or more grieuous.

Their easier punishment is double. The first, is their deiection from hea­uen. 2. Pet. 2.4. God cast the Angels that sinned into hell. The second, is the a­bridging and limitation of their power, Iob. 1. 12. The Lord said vnto Satan, Behold, all that he hath is in thine hand, onely vpon him lay not thine hand.

The more grieuous paine, is that torment in the deepe, which is endlesse & infinite, in time and measure. Luk. 8.31. And they besought him, that he would not command them to goe downe into the deepe.

CHAP. 11. Of mans fall and disobedience.

Adams fall, was his willing reuolting to disobedience by eating the forbid­den fruite. In Adams fall, we may note the manner, greatnesse, and fruite of it.

• I. The manner of Adams fall, was on this sort. First, the diuell, hauing im­mediately before fallen himselfe, insinuateth vnto our first parents, that both the punishment for eating the forbidden fruite was vncertaine, and that God was not true in his word vnto them. Secōdly, by this his legerdemain, he blin­ded the eies of their vnderstanding. Thirdly, being thus blinded, they begin to distrust God, and to doubt of Gods fauour. Fourthly, they thus doubting, are mooued to behold the forbidden fruit. Fiftly, they no sooner see the beautie thereof, but they desire it. Sixtly, that they may satisfie their desire, they eate of the fruit, which by the hands of the woman, was taken from the tree: by which act they become vtterly disloyall to God. Gen. 3.1,2,3,4,5,6,7,8.

  Thus without constraint, they willingly fall from their integritie, God vp­on iust causes leauing them to themselues, and freely suffering them to fall. For wee must not thinke that mans fall was either by chance, or God not knowing it, or barely winking at it, or by his bare permission, or against his will: but rather miraculously, not without the will of God, but yet without all approbation of it.

• II. The greatnes of this transg [...] must be esteemed, not by the exter­nall [Page 16] obiect, or the basenes of an apple, but by the off [...]n [...] it containeth against Gods maiestie. This offence appeareth by many trespasses committed in that action. The 1. is doubting of Gods word. 2: want of faith. For they beleeue not Gods threatning, [ In that day ye eate therof, you shal die the death:] but be­ing bewitched with the diuels promise, [ ye shalbe like gods] they cease to feare Gods punishment, and are inflamed with a desire of greater dignitie. 3. Their curiositie, in forsaking Gods word, and seeking other wisdome. 4. Their pride, in seeking to magnifie thēselues, and to become like God. 5. Contempt of God, in transgressing his commandements against their owne conscience. 6. In that they preferre the diuell before God. 7. Ingratitude, who, in as much as in them lieth, expel Gods spirit dwelling in them, and despise that blessed v­nion. 8. They murther both themselues and their progeni [...].

• III. The fruit or effects. Out of this corrupt estate of our first parents, a­rose the estate of infidelitie or vnbeleefe, whereby God hath included all men vnder sinne, that he might manifest his mercie in the saluation of some, and his iustice in condemnation of others. Rom. 11.32. God hath shut vp all men in vn­beleefe, that he might haue mercie on all. Gal. 3.22. The Scripture hath concluded all vnder sinne, that the promise by the faith of Iesus Christ should be giuen to them that beleeue.

In this estate, we must consider sinne, and the punishment of sinne. Sinne is threefold.

The first, is the participation of Adams both transgression and guiltinesse: whereby in his finne, all his posteritie sinned. Rom. 5. 12. As by one man sinne enered into the world, and by sinne death: so death entred vpon all men, in that all men haue sinned. The reason of this is ready. Adam was not then a priuate man, but represented all mankinde, and therefore looke what good he receiued from God, or euill elsewhere, both were common to others with him. 1. Cor. 15.22. As in Adam all men die, so in Christ all men rise againe.

Againe, when Adam offended, his posteritie was in his loynes, from whō they should by the course of nature, issue: and therefore take part of the guil­tines with him. Hebr. 7.9,10. And to say as the thing is, Levi &c. paied tithes to Melchisedec: for he was yet in the loynes of his father Abraham, when Melchise­dec met him.

CHAP. 12. Of Originall sinne.

OVt of the former transgression ariseth another, namely Originall sinne, which is corruption ingendred in our first conception, whereby euery facultie of soule and bodie is prone and disposed to euil. Psal. 1.1. I was borne in iniquitie, and in sinne hath my mother conceiued me. Gen. 6. 5. Tit. 33. We our selues were in times past vnwise, disobedient, deceiued, seruing the lusts and diuerse pleasures, liuing in maliciousnes and enuie, hatefull, and hating one another. Hebr. 12.1. Let vs cast away euery thing that presseth downe, and the sinne that hangeth so fast on.

By this we see, that sinne is not a corruption of mans substance, but onely of faculties: otherwise neither could mens soules be immortal, nor Christ take vpon him mans nature.

[Page 17]All Adams posteritie is equally partaker of this corruptiō: the reason why it sheweth not it selfe equally in all, is because some haue the spirit of sanctifi­cation, some the spirit, onely to bridle corruption, some neither.

The propagation of sinne, from the parents to the childrē, is either because the soule is infected by the contagion of the body, as a good ointment by a fu­stie vessell; or because God, in the very moment of creation and infusion of soules into infants, doth vtterly forsake them. For as Adam receiued the image of God, both for himselfe and others: so did he loose it from himselfe and others.

But whereas the propagation of sinne is as a common fire in a towne, men are not so much to search howe it came, as to bee carefull howe to extin­guish it.

That wee may the better knowe originall sinne in the seuerall faculties of mans nature, three circumstances must be considered.

1. How much of Gods image we yet retaine. 2. How much sinne man receiued from Adam. 3. The increase thereof afterward.

I. In the minde. The remnant of Gods image, is certaine notions concer­ning good and euill: as, that there is a God, and that the same God punisheth transgressions: that there is an euerlasting life: that we must reuerence our su­periours, & not harme our neighbours. But euen these notions, they are both generall and corrupt, and haue none other vse, but to bereaue man of all ex­cuse before Gods iudgement seat. Rom. 1.19,20. That which may be known con­cerning God, is manifest in them: for God hath shewed it vnto them. For the inuisible things of him, that is, his eternall power & Godhead, are seene by the creation of the world, being considered in his works, to the intent they should be without excuse.

Mens mindes receiued from Adam: 1. Ignorāce, namely, a want, or rather a depriuation of knowledge in the things of God, whether they concerne his sincere worship, or eternall happines. 1. Cor. 2.14. The naturall man perceiueth not the things of the spirit of God, for they are foolishnes vnto him, neither can hee know thē, because they are spiritually discerned. Rom. 8.7. The wisdome of the flesh is enimitie with God, for it is not subiect to the law of God, neither indeede can be.

II. Impotencie whereby the minde of it selfe is vnable to vnderstand spi­rituall things, though they be taught. Luk. 24.45. Then opened he their vnder­standing, that they might vnderstand the Scriptures. 2. Cor. 3.5. Not that we are sufficient of our selues, to think any thing as of our selues: but our sufficiēcie is of God.

III. Vanitie, in that the minde thinketh falsehood truth, and trueth false­hood. Eph. 4.7. Walke no more as other Gentiles, in the vanitie of your vnderstan­ding. 1. Cor. 1.21. It pleased God by the foolishnes of preaching, to saue those which beleeue. 23. We preach Christ crucified, to the Iewes a stumbling blocke, but to the Grecians foolishnes. Prou. 14.12. There is a way which seemeth good in the eies of men, but the end thereof is death.

IV. A naturall incl [...]nation onely to conceiue and deuise the thing which is euill. Gen. 6.5. The Lord saw that the wickednes of man was great vpon earth, & all the imaginations of the thoughts of the heart were on [...]ly euill continually, Iere. 4. 22. They are wise to doe euill, but to do well they haue no knowledge.

Hence it is apparant, that the originall, and as I may say, the matter of all [Page 18] heresies, is naturally ingrafted in mans nature. This is worthie the obseruation of students in diuinitie.

The increase of sin in the vnderstanding, is 1. a reprobate sense, when God withdraweth the light of nature. Ioh. 12.40. He hath blinded their eies, and har­dened their harts, least they should see with their eies, & vnderstād with their harts, and I should heale them, and they be conuerted. Rom. 1.28. As they regarded not to know God, so God deliuered thē vp vnto a reprobate minde, to do those things which are not conuenient. 2. The spirit of slumber, Rom. 11.8. God hath giuen them the spirit of slumber, &c. 3. A spirituall drunkennesse, Esay 29.9. They are drunken, but not with wine, they stagger, but not with strong drinke. 4. Strong il­lusions. 2. Thess. 2.11. God shall send them strong illusions, & they shall beleeue lies.

The remnant of Gods image in the conscience, is an obseruing and watch­full power, like the eye of a keeper, reserued in man, partly to reprooue, partly to represse the vnbridled course of his affections. Rom. 2.15. Which shewe the effect of the law written in their hearts, their conscience also bearing witnesse, and their thoughts accusing one another or excusing.

That which the conscience hath receiued of Adam, is the impurenes ther­of. Titus 1.15. To them that are defiled a [...] vnbeleeuing nothing is pure, but euen their mindes and consciences are defiled. This impuritie hath three effects: the first, is to excuse sinne; as, if a man serue God outwardly, he will excuse and cloake his inward impietie. Mark 10.19,20. Thou knowest the commandements. Thou shalt not, &c. Then he answered, and said, Master, all these things haue I ob­serued from my youth. Againe, it excuseth intents not warranted in Gods word, 1. Chron. 13.9. When they came to the threshing floore of Chidon, Vzza put forth his hand to hold the Arke, for the oxe did shake it.

The second, is to accuse and terrifie for doing good. This we may see in su­perstitious idolators, who are grieued when they omit to performe counter­feit and idolatrous worship to their gods. Colos. 2.21,22. Touch not, tast not, handle not, which all perish with vsing, and are after the commandements and do­ctrines of men. Esay 29.13. And their feare toward me was taught them by the precepts of men.

The third, is to accuse and terrifie for sinne. Gen. 50. 15. When Iosephs bre­thren saw that their father was dead, they said, It may be that Ioseph will hate vs, and will pay vs againe all the euill, which we did vnto him. Ioh. 8.9. And when they heard it, beeing accused by their owne consciences, they went out one by one. 1. Ioh. 3. 20. If our heart condemne vs, God is greater then our heart. Though the consci­ence shal accuse a man truly, yet that will not argue any holinesse in it: which appeareth, in that Adam in his innocency had a God, yet no accusing consci­ence.

Impurenes increased in the conscience, is first such a senseles numnesse, as that it can hardly accuse a man of sinne. Eph. 4.19. Who beeing past feeling haue giuen themselues to wantonnes, to worke all vncleannes, euen with greedines. 1. Tim. 4.2. Hauing their consciences burned with an hot yron. This senselesnes springeth from a custome in sinning. 1. Sam. 25.37. Then in the morning when the wine was gone out of Nabal, his wife told him those words, and his heart died within him, and he was like a stone.

[Page 19]II. Some grieuous horror, & terrour of the conscience, Gen. 4.14. [...] hold thou hast cast me this day from the earth, and from thy face shall I be hid. And ver. 13. My punishment i [...] greater, then I can beare. The Symptomes of this disease, are blasphemies, trembling of body, fearefull dreames. Act. 24.26. And [...] h [...] disputed of righteousnes, and temperance and the iudgement to come, Felix tr [...]m­led &c. Dan. 5.9. Then the kings co [...]ntenance was changed and his thoughts trou­bled him, so that the ioynts of his loynes were loosed, and his knees smote one against the other.

In the will, the remnant of Gods image, is a free choice. First, in euery na­turall action, belonging to each liuing creature, as to nourish, to engender, to mooue, to perceiue. Secondly, in euery humane action that is, such as belong to all men; and therefore man hath freewill in outward actions, whether they concerne manners, a familie, or the common-wealth, albeit both in the choice and refusall of them it be very weake. Rom. 2.14. The Gentiles which haue not the law, by nature doe those things which are of the law.

The will receiued. I. An impotencie, whereby it cannot will, or so much as lust after that, which is indeede good, that is, which may please and be accep­table to God. 1. Cor. 2.14. The naturall man perceiueth not the things of the spirit of God for they are foolishnes vnto him neither can he know them, because they are spiritually discerned. Rom. 5.6. Christ when wee were yet of no strength, at his time died for the vngodly. 2. Tim. 2.26. Phil. 2.13. It is God which worketh in you both the will and the deede, euen of his good pleasure.

II. An inward rebellion, wherby it vtterly abhorreth that which is good, desiring and willing that alone which is euill.

By this it appeareth, that the will is no agent but a meere patient in the first act of conuersion to God, and that by it selfe it can neither begin that conuer­sion, or any other inward and sound obedience due to Gods law.

That which the affections receiue, is a disorder, by which they therfore are not well affected, because they eschew that which is good, and pursue that which is euill. Galat. 5.24. They that are Christs, haue crucified the flesh with the affections and lusts thereof. Rom. 1.26. Therfore God gaue them ouer to filthy lusts. 1. King. 22.8. The king of Israel said vnto Iehosophat, yet is there one of whom thou maiest take counsell, but him I hate, &c. and 21.4. therefore Achab came home to his house discontented and angrie for the word which Naboth spake vnto him; and he laid himselfe on his bed, turning away his face least he should eate meate.

That which the bodie hath receiued, is I. fitnes to begin sinne. This doth the bodie in transporting all obiects and occasions of sinne to the soule. Gen. 3.6. The woman seeing that the tree was good for meate, and pleasant to the eyes, &c. tooke of the fruit thereof, and did eate. II. A fitnesse to execute sinne, so soone as the heart hath begun it. Rom. 6. Neither giue your members as weapons of iniustice to sinne, and vers. 19. As you haue giuen your members as seruants to vncleannes and iniquitie, to commit iniquitie, &c.

CHAP. 13. Of actuall sinne.

A After original sin in Adams posteritie, actuall transgression taketh place. It is either inward or outward. Inward, is of the minde, will, & affections.

[Page 20]The actuall sinne of the minde, is the euill thought or intent thereof, cōtra­ry to Gods law. Examples of euill thoughts: God (the onely knower of the heart) hath in diuers places set downe in his word. I. That there is no God, Psal. 10.4. The wicked is so proud, that he seeketh not for God, he thinketh alwaies there is no God. Psal. 14. 1. The foole saith in his heart, there is no God. II. That there is neither prouidence nor presence of God in the world. Psal. 10.11. He hath said in his heart, God hath forgotten: he hideth away his face & will neuer see. vers. 13. Wherefore doth the wicked centemne God? he saith in his heart, thou wilt not regard. III. It imagineth safegard to it selfe from all perils. Psal. 10. 6. He saith in his heart, I shall neuer be mooued nor be in daunger. Revel. 18.7. She saith in her heart, I sit beeing a Queene, and am no widowe, and shall see no mourning. IV. It esteemeth it selfe more excellent thē other. Apoc. 18.7. I sit as a queene. Luk. 18.11. The Pharisie standing thus, praied to himselfe, I thanke thee, O God, that I am not as other men, extortioners, vniust, adulterers, nor yet as this Publi [...]an. vers. 12. I fast twise in the weeke, and giue tithe of all my possessions. V. That the Gospell of Gods kingdome is meere foolishnes. 1. Cor. 2. 14. The naturall man perceiueth not the things of the spirit of God, for they are foolishnes vnto him. VI. To thinke vncharitably & malitiously of such as serue God sincerely. Math. 12.24. When the Pharisies heard that, they said, he casteth not out diuels but by the prince of diuels. Psal. 74.2. They said in their hearts [...] Let vs destroy them altogither. VII. To thinke the day of death farre off. Esay 28.15. Ye haue said, We haue made a couenant with death, and with hell we are at agreement, though a scourge runne ouer and passe through, it shall not come at vs. VIII. That the paines of hell may be eschewed, in the place before mentioned, they say, With hell haue we made agreement. IX. That God will deferre his both particular and last ge­nerall comming to iudgement. Luk. 12. 19. I will say vnto my soule, soule thou hast much goods laid vp for many yeres. and vers. 45. If that seruāt say in his heart, my master will deferre his comming, &c.

Many carnall men pretend their good meaning: but when God openeth their eies, they shall see these rebellious thoughts rising in their minds, as spar­kles out of a chimney.

The actuall sinne of both wil and affections, is euery wicked motion, incli­nation, and desire. Gal. 5. The flesh lusteth against the spirit.

An actuall outward sinne, is that, to the committing whereof, the members of the bodie doe, together with the faculties of the soule, concurre. Such sinns as these are infinite. Psal. 40. 12. Innumerable troubles haue compassed me, my sins haue taken such hold vpon me, that I am not able to looke vp: yea, they are more in number then the haires of mine head.

Actuall sinne, is of omission or commission: Again, both these are in words or deedes.

In the sinne of commission, obserue these two points. The degrees in com­mitting a sinne, and the differences of sinnes committed.

The degrees, are in number foure. Iames 1. 14, 15. Euery man is tempted, when hee is drawne away by his owne concupiscence, and is entised: Then when lust hath conceiued, it bringeth foorth sinne, and sinne when it is finished, bringeth foorth death.

[Page 21]The first degree, is temptation, whereby man is allured to sinne. This doth Satan by offering to the mind that which is euill. Ioh. 13.2. The diuell had now put into the heart of Iudas Iscariot Simons sonne to betray him. Act. 5.3. Peter said to Ananias, Why hath Satan filled thine heart that thou shouldest lie? &c. 1. Chr. 21. 1. And Satan stood vp against Israel, and prouoked David to number Israel. This also is effected vpon occasion of some externall obiect, which the senses per­ceiue. Iob 31.1. I haue made a couenant with mine eyes, why then should I looke vp­on a maide?

Tentation hath two parts: abstraction, and inescation.

Abstraction, is the first cogitation of committing sinne; whereby the mind is withdrawne from Gods seruice, to the which it should be alwaies readie prest. Luk. 10.27. Thou shalt loue the Lord thy God with all thy heart, and all thy soule, with all thy thought.

Inescation, is that whereby an euill thought conceiued, and for a time retai­ned in the minde by delighting the will and affections, doth as it were, lay a baite for them to draw them to consent.

The second degree, is conception, which is nothing els but a consent and resolution to commit sinne. Psal. 7. 14. He shall trauaile with wickednes, he hath conceiued mischiefe, but he shall bring forth a lie.

The third degree, is the birth of sinne, namely, the committing of sinne, by the assistance both of the faculties of the soule, and the powers of the bodie.

The fourth degree, is perfection, when sinne beeing by custome perfect, and, as it were ripe, the sinner reapeth death, that is, damnation.

This appeareth in the example of Pharaoh: wherefore custome in any sinne is fearefull.

Sinne actually committed, hath fiue differences.

First, to consent with an offendour, and not actually to commit sinne. Eph. 5.11. Haue no fellowship with the vnfruitfull works of darknes, but reprooue them rather. This is done three manner of waies.

• I. When as a man in iudgement somewhat alloweth the sinne of another. Numb. 20.6,10. Moses and Aaron gathered the congregation together before the rocke, and Moses said vnto them, Heare now ye rebels: shall we bring you water out of the rocke? vers. 12. The Lord spake to Moses and Aaron, because ye beleeued me not, to sanctifie me in the presence of the children of Israel into the land which I haue giuen them.
• II. When the heart approoueth in affection and consent. Hither may we referre both the Ministers and the Magistrates concealing and winking at of­fences. 1. Sam. 2. 23. Ely said, Why doe ye such things? for of all this people I heare euill of you. Doe no more my sonnes, &c. Now that Elies will agreeth with his sonnes sinnes, it is manifest, vers. 29. Thou honourest thy children aboue me.
• III. Indeede, by counsell, presence, entisement. Rom. 1. 31. They doe not onely doe the same, but also fauour them that doe them. Mark. 6.25, 26. Shee saide vnto her mother, What shall I aske: and shee said, Iohn Baptists head, &c. Act. 22. 20. When the blood of thy Martyr Steuen was shed, I also stood by, and consented vn­to his death, and kept the clothes of them that slue him.

The second difference, is to sinne ignorantly, as when a man doth not ex­presly [Page 22] and distinctly know whether that which he doth, be a sinne or not, or if he knew it, did not acknowledge and marke it. 1. Tim. 1.23. I before was a bla­sphemer, and a persecutor, and an oppressour: but I was receiued to mercie, for I did it ignorantly through vnbeleefe. Nomb. 35.22, 23, 24. If he pushed him vnadui­sedly and not of hatred, or cast vpon him any thing without laying of waite, or any stone (whereby he might be slaine) and saw him not, or caused it to fall vpon him, and he die, and was not his enemie, neither sought him any harme: then the congregation shall iudge betweene the slayer and the auenger of blood, according to these lawes. 1. Cor. 4 4. I know nothing by my selfe, yet am I not thereby iustified. Psal. 19:13. Cleanse me from my secret sinnes.

The third difference, is to sinne vpon knowledge, but of infirmitie, as when a man fearing some imminent daunger, or amazed at the horrour of death, doth against his knowledge denie that truth, which otherwise he would ac­knowledge and embrace. Such was Peters fall, arising from the ouermuch rashnes of the minde, mingled with some feare.

Thus all men offend, when the flesh, and inordinate desires so ouerrule the will and euery good endeauour, that they prouoke man to that, which hee from his heart detesteth. Rom. 7.19. I doe not the thing which I would, but the e­uill which I would not, that doe I.

The fourth difference, is presumptuous sinning vpon knowledge. Psal. 19. 13. Keepe thy seruant from presumptuous sinnes: let them not raigne ouer me. Hi­therto belongeth, I. euery sinne committed with an high hand, that is, in some contempt of God. Numb. 15.30. The person that doth presumptuously, &c. shalbe cut off from amongst his people: because he hath despised the word of the Lord, and and hath broken his commandement. II. Presumption of Gods mercie in do­ing euill. Eccles. 8.11. Because sentence against an euill worke is not executed spee­dily, therefore the heart of the children of men is fully set in them to doe euill. Rom. 2.4. Despisest thou the riches of his bountifulnes, &c. not knowing that the bounti­fulnes of God leadeth thee to repentance, &c.

The fift difference, is to sinne vpon knowledge and set malice against God, and to this is the sinne against the holy Ghost referred.

CHAP. 14. Of the punishment of sinne.

HItherto we haue intreated of sinne, wherewithall all mankind is infected: in the next place succeedeth the punishmēt of sinne, which is threefold. The first is in this life, and that diuerse waies. The first concerneth the bodie, either in the prouision with trouble for the things of this life, Gen. 3. 17. or a pronenesse to disease, Matth. 9.2. Sonne be of good comfort, thy sinnes be forgiuen thee. Ioh. 5. 14. Behold, thou art made whole, sinne no more, least a worse thing fall vpon thee. Deut. 28.21,22. The Lord shall make the pestilence cleaue vnto thee, vn­till he hath consumed thee from the land, &c. Or shame of nakednesse, Gen. 3.7. Or in womens paines in childbirth. Gen. 3. 16. Vnto the woman he said, I will greatly encrease thy sorrowes, and conceptions: in sorrow shalt thou bring forth children.

II. The soule is punished with trembling of conscience, care, trouble, hardnesse of heart, and madnesse. Deut. 28.28. The Lord shall smite thee with [Page 23] madnesse, and with blindnesse, and with astonying of heart.

III. The whole man is punished, 1. with fearefull subiection to the regi­ment of Satan. Col. 1.13. Which freed vs from the power of darknesse, and transla­ted vs into the kingdome of his beloued Sonne. Heb. 2. 14. He also himself tooke part with them, that he might destroy through death, him that had power of death, that is, the diuell. 2. A separation from the fellowship of God, and trembling at his presence. Eph. 4. 18. Hauing their cogitation darkned, and beeing straungers from the life of God. Gen. 3. 10. I heard thy voice in the garden, and was afraid, be­cause I was naked, therefore I hid my selfe. 3. Vpon a mans goods, diuers ca­lamities and dammages. Deut. 28.29. Thou shalt euer be oppessed with wrong, and be pouled, and no man shall succour thee, &c. to the ende of the chapter. To this place may be referred distinction of Lordships: and of this commeth a care to enlarge them, and bargaining with all manner of ciuill seruitudes. 4. The losse of that Lordly authoritie, which man had ouer all creatures; also their va­nitie, which is not onely a weakning, but also a corrupting of that excellencie of the vertues and powers which God at the first put into them. Rom. 8.20, 21. The creature is subiect to vanitie, not of it owne will, but by reason of him, which hath subdued it vnder hope, &c. 5. In a mans name, infamie and ignominie sometimes after his death. Ierem. 24.9.

The second, is at the last gaspe, namely death, or a change like vnto death, Rom. 6.23. The wages of sinne is death.

The third is, after this life, euen eternall destruction from Gods presence, and his exceeding glorie. 2. Thess. 1.9. Who shalbe punished with euerlasting per­dition, from the presence of God, and the glorie of his power.

CHAP. 15. Of Election, and of Iesus Christ the foundation thereof.

PRedestination hath two parts: Election, and Reprobation. 1. Thess. 5.9. God hath not appointed vs to wrath, but to obtaine saluation by the meanes of our Lord Iesus Christ.

Election, is Gods decree, whereby on his owne free will, he hath ordained certaine men to saluation, to the praise of the glorie of his grace. Eph. 1.4, 5, 6. He hath chosen vs in him, before the foundation of the world, according to the good pleasure of his will, to the praise of the glorie of his grace.

This decree, is that booke of life, wherein are written the names of the E­lect. Revel. 20.12. Another booke was opened, which is the booke of life, and the dead were iudged of those things, that were written in the bookes, according to their workes. 2. Tim. 2.19. The foundation of God remaineth sure, and hath this seale, The Lord knoweth who are his.

The execution of this decree, is an action, by which God, euē as he purpo­sed with himselfe, worketh all those things, which he decreed for the saluation of the Elect. For they whome God elected to this ende, that they should inhe­rite eternall life, were also elected to those subordinate meanes, whereby, as by steppes, they might attaine this end, and without which, it were impossible to obtaine it. Rom. 8. 29, 30. Those which he knew before, he also predestinate to be made like to the image of his Sonne, that he might be the first borne amongst many brethren: Moreouer, whome he predestinate, them he called, whome he called, [Page 24] them [...]ee iustified, and whome hee iustified, them also he glorified.

There appertaine three things to the execution of this decree. First, the foundation. Secondly, the meanes. Thirdly, the degrees.

The foundation is Christ Iesus, called of his father from all eternitie, to performe the office of the Mediator, that in him, all those which should be sa­ued, might be chosen. Heb. 5.5. Christ tooke not to himselfe this honour, to bee made the high Priest, but he that said vnto him, Thou art my Sonne, this day begate I thee, gaue it him &c. Esa. 42.1. Behold my seruant: I will stay vpon him, mine elect, in whome my soule delighteth: I haue put my spirit vpon him, he shall bring foorth iudgement to the Gentiles. Eph. 1.4. Hee hath chosen vs in him, meaning Christ.

Question. Howe can Christ be subordinate vnto Gods election, seeing he together with the Father decreed all things? Answ. Christ as he is Mediator, is not subordinate to the very decree it selfe of election, but to the execution thereof onely. 1. Pet. 1.20. Christ was ordained before the foundation of the world. Augustine in his booke of the Predestinaiion of the Saints, chap. 5. Christ was Predestinate that he might be our head.

In Christ we must especially obserue two things, his incarnatiō, & his Office.

To the working of his Incarnation, concurre: First, both his Natures. Se­condly, their Vnion. Thirdly, their distinction.

Christs first Nature, is the Godhead, in as much as it belongeth to the Son, whereby he is God. Phil. 2.6. Who beeing in the forme of God, thought it no rob­berie to be equall with God. Ioh. 1.1. In the beginning was the Word, and the Word was with God, and that Word was God.

It was requisite for the Mediatour to be God; 1. That he might the better sustaine that great miserie, wherewith mankind was ouerwhelmed; the great­nesse whereof, these foure things declare: I. The grieuousnesse of sinne, wher­with Gods maiestie was infinitely offended. II. Gods infinite anger against this sinne. III. The fearefull power of death. IV. The diuels tyrannie who is prince of this world. 2. That he might make his humaine nature both of plē ­tifull merite, and also of sufficient efficacie, for the work of mans redemption. 3. That he might instill into all the elect eternall life, and holinesse. Esa. 43.12. I am the Lord, & there is none besides me a Sauiour, I haue declared, and I haue saued, and I haue shewed, when there was no strange god among you: therefore ye are my witnesses, saith the Lord, that I am God.

I say, the Godhead, in as much as it is the Godhead of the Sonne, is Christs diuine Nature: not as it is the Godhead of the Father, or the holy Ghost, for it is the office of the Sonne, to haue the administration of euery outward acti­on of the Trinitie, from the Father to the holy Ghost. 1. Cor. 6.8. And he be­ing by nature the Sonne of the father, bestowet [...] this priuiledge on those that beleeue, that they are the Sonnes of God by adoption. Ioh. 1.12. As many as receiued him, to them he gaue to be the sonnes of God.

If either the Father or the holy Ghost, should haue beene incarnate, the ti­tle of Sonne should haue beene giuen to one of them, who was not the Sonne by eternall generation; and so there should be moe sonnes then one.

Christs other nature, is his humanity, wherby he, the Mediator, is very mā [...] 1. Tim. 2.5. One God, & one Mediator betwene God & man, the man Christ Ie [...]s.

[Page 25]It was necessarie that Christ should be man. First, that God might be paci­fied in that nature, wherein he was offended. Secondly, that he might vndergo punishment due to sinne, the which the Godhead could not, being void and free from all passion.

Furthermore, Christ, as he is man, is like vnto vs in all things, sinne onely excepted. Heb. 2.17. In all things it became him to be made like vnto his brethren. 1. Cor. 13.4.

Christ therefore is a perfect man, consisting of an essentiall and true soule & bodie, whereunto are ioyned such faculties and properties, as are essentiall vnto both. In his soule, is vnderstanding, memorie, will, and such like: in his bodie, length, breadth, and thicknesse: yea, it is comprehended in one onely place, visible, subiect to feeling, neither is there any thing wanting in him, which may either adorne or make for the beeing of mans nature.

Againe, Christ in his humanitie, was subiect to the infirmities of mans na­ture, which are these: I. to be tempted. Matth. 4.1. Iesus was carried by the spirit into the desart, to be tempted of the Diuell. II. To feare. Heb. 5.7. Who in the daies of his flesh did offer vp praiers and supplications with strong crying and teares, vnto him that was able to saue him from death, and was also heard in that which he fea­red. III. To be angrie. Mark. 3.5. Then he looked round about on them angerly, mourning also for the hardnesse of their hearts, and said vnto the man, Stretch forth thine hand. IV. Forgetfulnesse of his office imposed vpon him, by reason of the agonie astonishing his senses. Matth. 26.39. He went a little further, and fell on his face, and praied, saying, O Father, if it be possible, let this cup passe from me: ne­uertheles, not as I will, but as thou wilt.

VVe must hold these things concerning Christs infinitenes; I. They were such qualities, as did onely affect his humane nature, and not at all constitute the same: and therefore might be left of Christ. II. They were such as were common to all men; as to thirst, to be wearie, and to die: and not personall, as are agues, consumptions, the leprosie, blindnes, &c. III. He was subiect to these infirmities, not by necessitie of his humaine nature, but by his freewill & pleasure, pitying mankind: therefore in him, such infirmities were not the pu­nishment of his owne sinne, as they are in vs, but rather part of that his humi­liation which he did willingly vndergoe for our sakes.

CHAP. 16. Of the Vnion of the two natures in Christ.

NOwe followeth the Vnion of the two natures in Christ, which especially concerneth his Mediation, for by it his humanity did suffer death vpon the crosse in such sort, as he could neither be ouercome, nor perpetually ouer­whelmed by it. Three things belong to this vniting of Natures.

• I. Conception, by which his humaine nature was by the wonderfull po­wer and operation of God, both immediately, that is, without mans help, and miraculously framed of the substance of the Virgin Marie. Luke 1.35. The holy Ghost shall come vpon thee, & the power of the most high shall ouershadow thee.

  The holy Ghost cannot be said to be the father of Christ, because he did minister no matter to the making of the humanitie, but did onely fashion and frame it of the substance of the Virgin Marie.

• [Page 26]II. Sanctification, whereby the same humane nature was purified, that is, al­together seuered by the power of the holy ghost, from the least staine of sin, to the end that it might be holy & be made fit to die for others. Luk. 1.35. That holy thing which shall be borne of thee shall be called the Sonne of God. 1. Pet. 3.18. Christ hath once suffered for sinnes, the iust for the vniust. 1. Pet. 2.22. Who did not sinne, neither was there guile found in his mouth.
• III. Assumption, whereby the Word, that is, the second person in Trini­ty, tooke vpon him flesh, and the seed of Abraham, namely that his humaine Nature, to the end that it beeing destitute of a proper and personal subsistēce, might in the person of the Word obtaine it: subsisting, and, as it were, beeing supported of the Word for euer. Iohn 1.14. That Word was made flesh. Heb. 2.16. Hee tooke not vpon him the nature of Angels, but the seede of Abra­ham.

In the assumption, we haue three things to consider: I. The difference of the two natures in Christ. For the diuine nature, as it is limited to the person of the Sonne is perfect and actually subsisting in it selfe: the other not. II. The manner of vnion. The person of the Sonne did by assuming the humane Na­ture, create it, & by creating, assume it. III. The product of the Vniō. Whole Christ, God and man, was not made a newe person of the two natures, as of partes compounding a new thing; but remained still the same person. Nowe whereas the ancient Fathers tearmed Christ a compound person, wee must vn­derstand them not properly, but by proportion. For as the parts are vnited in the whole, so these two natures doe concurre togither in one person, which is the Sonne of God.

By this we may see, that Christ is one onely Sonne of God, not two: yet in two respects is he one. As he is the eternall Word, hee is by nature the Son of the Father. As he is man, the same Sonne also, yet not by nature or by adopti­on, but only by personal vnion. Luk. 1.35. Matth. 3.17. This is my beloued Son, &c.

The phrase in Scripture agreeing to this Vnion, is the communion of proper­ties, concerning which, obserue two rules.

• I. Of those things, which are spoken or attributed to Christ, some are on­ly vnderstood of his diuine nature. As that Ioh. 8.58. Before Abraham was, I am. And that Coloss. 1.15. Who is the image of the inuisible God, the first borne of euery creature. Some againe agree only to his humanitie, as borne, suffered, dead, buried, &c. Luk. 2.52. And Iesus increased in wisdome and stature, and in fauour with God and man. Lastly, other things are vnderstood, only of both natures v­nited togither. As Matth. 17.5. This is my beloued Son, in whome onely I am well pleased, heare him. Eph. 1.22. He hath made subiect all things vnder his feete, and hath appointed him ouer all things to be the head to the Church.
• II. Some things are spoken of Christ, as he is God, which must be inter­preted according to his humane nature. Act. 20.28. To feed the Church of God, that is, Christ, which he (according to his manhood) hath purchased with his own blood. 1. Cor. 2.8. If they had knowne this, they would neuer haue crucified the Lord of glory. Contrarily, some things are mentioned of Christ, as he is man, which onely are vnderstood of his diuine nature. Ioh. 3.13. No man ascended vp to [Page 27] heauen, but he that hath descended from heauen, the sonne of man which is in hea­uen. This is spoken of his manhood, whereas we must vnderstand, that onely his Deitie came downe from heauen. Ioh. 6.62. What if ye should see the sonne of man, (vz. Christs humane nature) ascend vp, where hee (vz. his Deitie) was be­fore.

Lastlie, by reason of this Vnion, Christ, as he is man, is exalted aboue euery name: yea, he is adored, and hath such a great (though not infinite) measure of gifts, as farre surpasse the gifts of all Saints and Angels. Eph. 1.21. And set him at his right hand in heauenly places [...]re aboue all principalitie, and power, and might, and domination, and euery name that is named, not in this world onely, but in that also that is to come. Heb. 1.6. When he bringeth his first begotten Sonne into the world, he saith, And let all the Angels of God worship him. Col. 2.3. In whome all the treasures of wisdome and knowledge are hidden. Phil. 2.9, 10. Therefore god exalted him on hie, & gaue him a name aboue all names, that at the name of Iesus e­uery knee should bow (namely, worship, and be subiect to him) both of things in heauen, and things in earth, and things vnder the earth.

CHAP. 17. Of the distinction of both Natures.

THe distinction of both Natures, is that, whereby they, with their proper­ties and effects, remaine, without composition, mingling, or conuersion, distinct. Ioh. 10.17,18. Therefore doth my Father loue me, because I lay downe my life, that I may take it againe. No man taketh it from me, but: I lay it downe of my selfe. I haue power to lay it downe, and haue power to take it againe. Ioh. 13.31, 32. Now is the Son of man glorified, & God is glorified in him. If God be glorified in him, God shall also glorifie him in himselfe. Here we may obserue, that there is one will in Christ, as God: another, as man. Matth. 26.39. Not as I will but as thou wilt. This also approoueth that sentence of the Chalcedon Creede. Wee confesse, that one and the same Christ Iesus, both Sonne, Lord, only begottē, is known and preached to be in two natures without confusion, mutation, distinction, or separa­tion.

Lastly, hereby it is manifest, that Christ, when he became that which he was not (namely man) continued still that which he was (very God.)

CHAP. 18. Of Christs Natiuitie and Office.

THus much concerning Christs incarnation, the cleere declaration there­of was by his natiuitie.

The natiuity of Christ, is that wherby Mary a Virgin, did after the course of nature, and the custome of women, bring forth Christ that Word of the fa­ther, and the Son of Dauid: so that those are much deceiued, which are of opi­nion that Christ, after a miraculous maner, came into the world, the wombe of the Virgin beeing shut. Luk. 2.23. Euery man child which first openeth the womb, shall be called holy to the Lord. The which place of scripture is applyed to Mary & our Sauiour Christ. Hence is it, that the Virgin Marie is said ( [...]) to bring forth god albeit she is not any way mother of the Godhead. For Christ as hee is God, is without mother, and as man, without Father.

It is conuenient to be thought; that Mary continued a Virgin vntill her [Page 28] dying day, albeit we make not this opinion any article of our beleefe. I. Christ beeing now to depart the world, committed his mother to the tuition and cu­stodie of his disciple Iohn, which it is like he would not haue done, if shee had had any children, by whom, as custome was, shee might haue beene prouided for. Ioh. 19. 26. II. It is likely that shee who was with childe by the holy Ghost, would not after know any man. III. It is agreed of by the Church in all ages.

Christ beeing now borne, was circumcised the eight day, that he might ful­fill all the righteousnes of the law: and b [...]g thirtie yeares of age, he was bap­tized, that he beeing publiquely and solemnly inuested into the office of his Mediatorship, might take vpon him the guilt of our sinnes. He was both cir­cumcised and baptized, that we might learne: I. That the whole efficacie of the Sacraments, depend alone and wholly vpon him. II. That he was Me­diatour of mankind, both before and after the Law, as also vnder grace. III. That he is the knot and bond of both couenants.

His Office followeth, to the perfect accomplishing whereof, he was an­nointed of his Father, that is, he was sufficiently furnished both with gifts and authoritie. Hebr. 1.9. Therefore God, euen thy God annointed thee with the oyle of gladnesse aboue thy fellowes. Esa. 61.1. The Spirit of the Lord was vpon me, therfore be annointed me. Ioh. 3.34. God giueth him not the Spirit by measure.

If any man inforce this as a reason, that Christ could not performe the Of­fice of a Mediatour, beeing not the meane or middle betwixt God and man, but the partie offended, & so one of the extreames: we must know that Christ is two waies said to be the middle or meane. I. Betwixt God and all men: for being both God and man, he doth participate with both extreames. II. Be­twixt God and the faithfull onely: first, according to his humanitie, whereby he receiued the Spirit without measure. Secondly, according to his diuine na­ture, namely, as he is the Word. Now the Word is middle, betwixt the Father and the faithfull: I. In regard of order, because the Word was begotten of the Father, and by it we haue accesse vnto the Father. This subordination, which is of the Sonne to the Father, is not in the diuine essence, seuerally and distin­ctly considered, but in the relation or manner of hauing the essence. And af­ter this manner those things which are subordinate, cannot be vnequall, if they haue one and the same singular essence. II. In regard of his office, the which, beeing imposed on him by his Father, he did willingly vndergoe, and of his owne accord.

Christ doth exercise this office according to both natures vnited in one per­son, and according to each nature distinct one from the other. For in recon­ciling God and man together, the flesh performeth some things distinctly, and the Word other things distinctly. Againe, some other things are done not by the Word or flesh alone, but by both together.

This office is so appropriate to Christ, that neither in whole, or in part, can it be translated to any other. Hebr. 7.24. This man because he endureth for euer, hath an euerlasting priesthood, or a priesthood that cannot passe from one to another.

Therfore Christ, as he is God, hath vnder him, Emperours, Kings, Princes to be his Vicegerents; who therefore are called Gods. Psal. 82.1. But as he is [Page 29] Mediator, that is, a Priest, a Prophet, & King of the Church, he hath no Vice­gerent, Vicar, or Lieuetenant, who, in his either Kingly or Priestly office, in both, or but one, can be in his stead.

Christs office is threefold, Priestly, Propheticall, Regall, Psal. 110.1,2,3,4. Esai 42.1.

Christs Priesthood, is an office of his, wherby he performed all those things to God, whereby is obtained eternall life. Heb. 5.9. And being consecrate, was made the author of eternall saluation, vnto all them that obey him: and is called of God an high Priest for euer after the order of Melchisedec. Chap. 7. 24,25. This man because he endureth for euer, hath an euerlasting Priesthood, wherefore he is a­ble also perfectly to saue all them that come vnto God by him.

His Priesthood, consisteth of two parts. Satisfaction, and Intercession.

Satisfaction, is that, whereby Christ is a full propitiation to his Father for the Elect. Iob. 23.23. If there be a messenger with him, or an interpreter, one of a thousand, to declare vnto man his righteousnes, then will he haue mercie vpon him, and will say, Deliuer him that he goe not downe into the pit, for I haue found a re­conciliation. Rom. 3.24. And are iustisied freely by his grace, through the redempti­on that is in Christ Iesus. v. 25. Whome God hath set forth to be a reconciliation tho­rough faith in his blood. 1. Ioh. 2. 2. He is a propitiation for our sinnes.

Christ satisfied Gods anger for mans offence, according to his humanitie, by performing perfect obedience to the will of God, according to his Deitie, by ministring such especiall dignitie to his perfect obedience, as was both full of merit and efficacie before God, for the saluation of the Elect. Ioh. 17.19. For their sakes sanctifie I my selfe, that they also may be sanctified through the truth. Act. 20.28. To feed the flocke of God, which he hath purchased with his owne blood. 2. Cor. 5.19. God was in Christ, and reconciled the world to himselfe, not imputing their sinnes vnto them.

Satisfaction, comprehendeth his passion, and fulfilling the Law.

His passion, is the first part of satisfaction, by which, he hauing vndergone the punishment of sinne, satisfied Gods iustice, and appeased his anger for the sinnes of the faithfull. His passion was on this manner.

^a Somewhat before his death, partly feare arising from the sense of Gods wrath imminent vpon him, partly griefe possessing, as it were, each part of him, so disturbed his sacred minde, ^b that inwardly for a while it stroke into him a strange kinde of astonishment, or rather obliuion of his dutie imposed vpon him: and outwardly ^c made him pray vnto his Father (if he would) to remooue that cuppe from him, the which he did expresse with no small crie, many teares, and a bloody sweate, ^d trickling from his bodie vnto the ground. But when he came againe vnto himselfe, ^e he freely yeelded himselfe vnto his Father to satisfie vpon the crosse for the transgression of man. After this his a­gonie was ouerpassed, ^f by Iudas his treacherie Christ is apprehended, and ^g first he is brought to Annas, after to Caiaphas, where Peter denieth him: ^h from Caiaphas is he lead bound to Pilate, ⁱ Pilate posteth him ouer to He­rod, ^k he transposteth him backe againe to Pilate, ^l who acknowledgeth his innocencie, and yet condemneth him as an offender. This innocent thus con­demned, is ^m pitifully scourged, crowned with thornes, scoffed, spitted at, spite­fully [Page 30] adiudged to the death of the crosse; ⁿ on which his hands and feete are fastened with nayles. Here staied not his passions, but after all these, ^o he be­came accursed to God the Father, that is, God poured vpon him, beeing thus innocent, such a sea of his wrath, as was equiualent to the sinnes of the whole world. He now beeing vnder this curse, through the sense and feeling of this straunge terrour, ^p complaineth to his Father, that he is forsaken: who not­withstanding, encountring then with Satan and his Angels, did vtterly van­quish ^q and ouercome them. When this was ended, his heart ^r was pierced with a speare, till the bloode gushed out from his sides, and he gaue vp ^s the ghost: and ^t commended his spirit to his Fathers protection, the which im­mediately went into Paradise. His bodie, ^u whereof not one bone was broken, was buried, and three daies was ^x ignominiously captiuated of death.

In this description of Christs passion, we may note fiue circumstances e­specially.

• I. His Agonie, namely, a vehement anguish, arising vpon the conflict of two contrarie desires in him: The first, was to be obedient to his Father. The second, to auoid the horror of death. Luk. 22.44. Beeing in an agonie, be prayed more earnestly, and his sweate was like droppes of blood, trickling downe to the groūd. Hebr. 5.7. In the daies of his flesh did offer vp prayers and supplications with strong crying and teares vnto him, that was able to saue him from death, and was also heard in that which he feared.

• II. His Sacrifice, which is an action of Christs, offering himselfe to God the Father, as a ransome for the sinnes of the Elect. Hebr. 9.26. Nowe in the ende of the world hath he appeared once to put away sinne, by the sacrifice of him­selfe.

  In this sacrifice, the oblation was Christ, as he was man. Heb. 10.10 By the which will we are sanctified, euen by the offering of Iesus Christ once made.

  The Altar also was Christ, as he was God. Heb. 13.10. We haue an Altar, whereof they haue no authoritie to eate which serue in the Tabernacle. Hebr. 9.14. How much more shall the bloode of Christ, which through the eternall spirit offered himselfe without spot to God, purge your conscience from dead workes, to serue the li­uing God? Hence it is that Christ is saide to sanctifie himselfe, as he is man, Ioh. 17.19. For their sakes sanctifi [...] I my selfe. Math. 23.17. As the altar, the gift, and the temple, the gold. Math. 23.17.

  Christ is the Priest, as he is God and man. Heb. 5.6. Thou art a Priest for e­uer after the order of Melchisedec. 1. Tim. 2.5,6. One Mediatour betweene God and man, the man Christ Iesus, who gaue himselfe a ransome for all men, to be a te­stimonie in due time.

• III. God the fathers acceptation of that his sacrifice in which he was wel pleased. For, had it beene that God had not allowed of it, Christs suffering had [Page 31] beene in vaine. Matth. 3.17. This is my beloued Sonne, in whome I am well pleased. Eph. 5.1. Euen as Christ loued vs and gaue himselfe for vs to be an offering and a sacrifice of a sweete smelling sauour to God.
• IV. Imputation of mans sinne to Christ, whereby his Father accounted him as a transgressour, hauing translated the burden of mans sinnes to his shoulders. Esai 53. 4. He hath borne our infirmities, and caried our sorrowes: yet we did iudge him as plagued and smitten of God, and humbled: But he was wounded for our transgressions, he was broken for our iniquities, &c. and v. 12. He was coun­ted with the transgressours, and he bare the sinnes of many. 2. Cor. 5.21. He hath made him to be sinne for vs, which knew no sinne, that we should be made the righte­ousnes of God in him.
• V. His wonderfull humiliation, consisting of two parts: I. In that he made himselfe of small or no reputation in respect of his Deitie. Philip. 2.7,8. He made himselfe of no reputation, &c. he humbled himselfe, and became obedient vnto the death, euen the death of the crosse.

We may not thinke, that this debasing of Christ came, because his diuine nature was either wasted or weakened, but because his Deitie did, as it were, lay aside, and conceale his power and maiestie for a season. And as Irenaeus saith, The Word rested, that the humane nature might be crucified, and dead.

II. In that he became execrable, which is, by the law accursed for vs. Gal. 3.10. Cursed is euery one that remaineth not in all things written in the booke of the Law to doe them.

This accursednesse, is either inward or outward.

Inward is the sense of Gods fearefull anger vpon the crosse. Revel. 19. 15. He it is that treadeth the winepresse of the fiercenes and wrath of Almightie God. Esai 53.5. He is grieued for our transgressions, the chastisment of our peace was vpon him, and with his stripes we were healed. This appeared by those droppes of bloode, which issued from him, by his cryings to his Father vpon the crosse, and by sending of Angels to comfort him. Hence was it, that he so much fea­red death, which many Martyrs entertained most willingly.

His outward accursednes, standeth in three degrees. I. Death vpon the crosse, which was not imaginarie, but true, because blood and water issued frō his heart. For seeing that water and blood gushed forth together, it is very like, the casket or coate which inuesteth the heart called Pericardion, was pierced. As Columbus obserueth in his Anatomie, 7. booke. Ioh. 19 [...]4.

His death was necessarie, that he might confirme to vs the Testament, or Couenant of grace promised for our sakes. Heb. 19.15,16. For this cause is he the Mediator of the new Testament, that through death, &c. they which were cal­led, might receiue the promise of eternall inheritance: for where a testament is there must be the death of him that made the testament, &c. ver. 17.

II. Buriall, to ratifie the certentie of his death.

III. Descension into hell, which we must not vnderstand that he went lo­cally into the place of the damned, but that for the time of his abode in the graue he was vnder the ignominious dominion of death. Act. 2.24. Whome God hath raised vp and loosed the sorrowes of death; because it was vnpossible that he should be holden of it. Ephes. 4.9. In that he ascended, vvhat vvas it but that he [Page 32] also he descended first into the lowest part of the earth?

It was necessarie that Christ should be captiuated of death, that he might a­bolish the sting, that is, the power thereof. 1. Cor. 15. 55. O death where is thy sting! O hell where is thy victorie!

Thus we haue heard of Christs maruelous passion, whereby he hath aboli­shed both the first and second death, due vnto vs for our sinnes, the which (as we may further obserue) is a perfect ransom for the sinnes of all and euery one of the Elect. 1. Tim. 2.6. Who gaue himself a ransome for all men. For it was more, that Christ the onely begotten Sonne of God, yea, God himselfe for a small while should beare the curse of the Law, then if the whole world should haue suffered eternall punishment.

This also is worthie our meditation, that then a man is wel grounded in the doctrine of Christs passion, when his heart ceaseth to sinne, & is pricked with the griefe of those sinnes, whereby, as with speares he pierced the side of the immaculate lambe of God. 1. Ioh. 3.6. Who so sinneth, neither hath seene him, nor knowne him. Zach. 12.10. And they shall looke vpon him, whome they haue pierced, and they shall lament for him, as one lamenteth for his onely sonne, and be sorie for him, as one is sorie for his first borne.

After Christs passion, followeth the fulfilling of the Law, by which he satis­fied Gods iustice in fulfilling the whole Law. Rom. 8. 3,4. God sent his owne Sonne, that the righteousnes of the Law might be fulfilled by vs.

He fulfilled the Law, partly by the holines of his humane nature, and part­ly by obedience in the works of the Law. Rom. 8.2. The Law of the spirit of life, which is in Christ Iesus, hath freed me from the Law of sinne, and of death. Matth. 3. 15. It becommeth vs to fulsill all righteousnes, &c. Ioh. 17.19.

Now succeedeth the second part of Christs priesthood, namely, intercessi­on, whereby Christ is an Aduocate, and intreater of God the Father for the faithfull. Rom. 8.34. Christ is at the right hand of God, and maketh request for vs. Christs intercession is directed immediately to God the Father. 1. Ioh. 2.1. If any man sinne, we haue an Aduocate with the Father, euen Iesus Christ the iust. Now as the Father is first of the Trinitie in order, so if he be appeased, the Sonne and the holy Ghost are appeased also. For there is one and the same a­greement and will of all the persons of the Trinitie.

Christ maketh intercession according to both natures. First, according to his humanitie, partly by appearing before his Father in heauen, partly by de­siring the saluation of the Elect. Hebr. 9.24. Christ is entred into very heauen to appeare now in the sight of God for vs. and chap. 7. 25. He is able perfectly to saue them that come to God by him, seeing he euer liueth to make intercession for them. Secondly, according to his Deitie, partly by applying the merit of his death; partly by making request by his holy Spirit, in the hearts of the Elect, with sighes vnspeakable. 1. Pet. 1.2. Elect according to the foreknowledge of the Father to the sanctification of the Spirit. Rom. 8. [...]6. The Spirit helpeth our infirmities: for we know not what to pray as we ought, but the Spirit it selfe maketh request for vs with sighes which cannot be expressed.

We are not therefore to imagine or surmise, that Christ prostrateth him­selfe vpon his knees before his Fathers throne for vs, neither is it necessarie, [Page 27] seeing his very presence before his father, hath in it the force of an humble petition.

The end of Christs intercession is, that such as are iustified by his merits, should by this meanes continue in the state of grace. Now Christs intercessi­on preserueth the elect in couering their continuall slipps, infirmities, and im­perfect actions, by an especiall and continuall application of his merits. That by this meanes mans person may remaine iust, and mans works acceptable to God. 1. Ioh. 2.2. Hee is a reconciliation for our sinnes, and not for ours onely, but for the sinnes of the whole world. 1. Pet. 2.5. Yee as liuely stones, be made a spirituall house and holy Priesthood, to offer vp spirituall sacrifices acceptable to God by Iesus Christ. Reuel. 8.3,4. And another Angell came and stood before the altar, hauing a golden censer, and much odours was giuen vnto him that he should offer with the prayers of all Saints vpon the golden altar, which is before the throne, and t [...] smoke of the odors with the prayers of the Saints, went vp before God out of the Angels hand.

Thus farre concerning Christs priesthood; nowe follow his Propheticall and Regall offices.

His Propheticall office, is that, whereby he immediately from his Father, renealeth his word and all the meanes of saluation comprised in the same. Ioh. 1.18. The Son, which is in the bosome of his father, he hath declared vnto you. Ioh. 8.26. Those things which I heare of my father, I speake to the world. Deut. 18.18. I will raise them vp a Prophet, &c.

The word was first reuealed, partly by visions, by dreames, by speech; part­ly by the instinct and motion of the holy ghost. Heb. 1.1. At sundry times, & in diuers manners, God spake in old time to our Fathers the Prophets: in these last daies he hath spoken to vs by his sonne. 2. Pet. 1.21. Prophecie came not in old time by the will of man, but holy men of God spake as they were mooued by the holy ghost.

The like is done ordinarily onely by the preaching of the word, where the holy ghost doth inwardly illuminate the vnderstanding. Luk. 24.45. Then o­pened he their vnderstanding, that they might vnderstand the Scriptures. v. 21.15. I I will giue you a month and wisdome, where against all your aduersaries shall not bee able to speake, nor resist. Act. 16.14. Whose heart the Lord opened that shee atten­ded on the things that Paul spake. For this cause, Christ is called the Doctor, Lawegiuer, and Counsellour of his Church. Matth. 23.10. Be ye not called D [...] ­ctors, for one is your Doctor, Iesus Christ. Iam. 4.12. There is one Lawgiuer which is able to saue and to destroy. Esa. 9.6. He shall call his name Counsellour, &c. Yea, he is the Apostle of our profession. Heb. 3.1. The Angell of the couenant. Malac. 3.1. And the Mediatour of the new couenant. Heb. 9.15. Therefore the soueraigne authoritie of expoūding the Scripture, only belongs to Christ: and the Church hath onely the ministerie of iudgement and interpretation committed vnto her.

Christs Regall office, is that, whereby he distributeth his gifts, and disposeth all things for the benefit of the elect. Psal. 2. and 110.31.2. The Lord said vnto my Lord, sit t [...]ou on my right hand, till I make thine enimies thy footestoole.

The execution of Christs Regall office, comprehendeth his exaltation.

Christs exaltation, is that, by which he, after his humiliation, was by little [Page 34] and little exalted to glorie; and that in sundrie respects according to both his natures.

The exaltation of his diuine nature, is an apparant declaration of his diuine properties in his humane nature, without the least alteration thereof. Rom. 1. 4. Declared mightily to be the sonne of God, touching the spirit of sanctification by the resurrection from the dead. Act. 2.36. God hath made him both lord & Christ, whome ye haue crucified.

The exaltation of his humanitie, is the putting off from him his seruile cō ­dition, and all infirmities, and the putting on of such habituall gifts; which al­beit they are created and finite; yet they haue so great and so marueilous per­fection, as possibly can be ascribed to any creature. The gifts of his minde, are wisdome, knowledge, ioy, and other vnspeakeable vertues of his bodie, im­mortalitie, strength, agilitie, brightnesse. Philip. 3.21. Who shall change our vile bodies, that it may be fashioned like vnto his glorious body. Math. 17.2. He was trās­figured before them, & his face did shine as the sunne, and his cloathes were as white as the light. Heb. 1.9. God euen thy God hath annointed the with the oyle of gladnes aboue thy fellows. Eph. 1.20.22.

Christs bodie, although it be thus glorified, yet is it still of a solide substāce, compassed about, visible, palpable, and shall perpetually remaine in some cer­taine place. Luk. 24.39. Behold my hands, and my feete, it is euen I, touch me, and see: a spirit hath no flesh and bones, as ye se me haue.

There be three degrees of Christs exaltation.

• I. His resurrection, wherein by his diuine power he subdued death, and raised vp himselfe to eternall life. 2. Cor. 13.4. Though he was crucified concer­ning his infirmitie, yet liueth he through the power of God. Matth. 28.6. Hee is not here, for he is risen, as he said, Come see the place where the Lord was laid.

  The ende of Christs resurrection, was to shewe that his satisfaction, by his passion and death, was fully absolute. For one onely sinne would haue detai­ [...]ed the Mediatour vnder the dominion of death, though he had fully satisfi­ed for all the rest. 1. Cor. 15.17. If Christ be not raised, your faith is in vaine: yee are yet in your sinnes. Rom. 4.25. Who was deliuered to death for our sinnes, and is risen againe for our iustification.

• II. His ascension into heauen, which is a true, locall, and visible translation of Christs humane nature from earth into the highest heauen of the blessed, by the vertue & power of his Deitie. Act. 1.9. When he had spoken these things, while they beheld, he was taken vp: for a cloud tooke him vp out of their sight: and while they looked stedfastly towards heauen, as he went beholde, two men stood by thē in white apparell: which also said, Ye men of Galile, why stand ye gazing into heauen, this Iesus which is taken vp from you into heauen, shall come as ye haue seene him goe into heauen. Eph. 4.10. He ascended farre aboue all the heauens.

  The end of Christs ascens [...]on was, that he might prepare a place for the faithfull, giue them the holy ghost, and their eternall glorie. Ioh. 14.2. In my fa­thers house are many mansions: if it were not so, I would haue told you: I goe to pre­pare a place for you. c. 16.7. If I goe not away, the Comforter will not come vnto you: but if I depart, I will send him vnto you.

• III. His sitting at the right hand of God the father, which metaphorically [Page 35] signifieth that Christ hath in the highest heauens actually all glorie, power, & dominion. Heb. 1.3. By himselfe he hath purged our sinnes, and sitteth at the right hand of the maiestie in the highest places. Psal. 110.1. The Lord said to my Lord, sit thou at my right hand, till I make thine enimies thy footstoole. 1. Cor. 15.25. Hee must raigne till he hath put all his enemies vnder his feete. Act. 7.55. He being full of the holy Ghost looked stedfastly into heauen, and sawe the glory of God, and Iesus standing at the right hand of God. Mark. 20.22.

His regall office hath two parts. The first is, his regiment of the kingdome of heauen, part whereof is in heauen, part vpon the earth, namely the congre­gation of the faithfull.

In the gouernment of his Church, hee exerciseth two prerogatiues royall. The first is, to make lawes. Iames 4.12. There is one Lawgiuer which is able to saue and to destroy. The second is, to ordaine his ministers. Eph. 4.11. He gaue some to be Apostles, others Prophets, others Evangelists, some Pastours and teach­ers, &c. 1. Cor. 12.28. God hath ordained some in the Church, as first, Apostles, se­condly Prophets, thirdly teachers, then them that doe miracles, after that the gifts of healing, helpers, gouernours, diuersitie of tongues.

Christs gouernment of the Church, is either his collection of it out of the world or conseruation being collected. Eph. 4.12. Psal. 10.

The second part of his Regall office, is the destruction of the kingdome of darknes. Col. 1.13. Who hath deliuered vs from the kingdome of darknes. Psal. 2.9. Thou shalt crus [...] them with a scepter of yron, and breake them in pieces like a potters vessell. Luk. 19.27. Those mine enimies, that would not that I should raigne ouer them, bring hither, and slay them before me.

The kingdome of darkenesse, is the whole company of Christs enemies.

The prince of this kingdome, and of all the members thereof, is the diuell. Eph. 2.2. Ye walked once according to the counsell of the world, and after the prince that ruleth in the aire, enen the prince that nowe worketh in the children of disobe­dience. 2. Cor. 4.4. The God of this world hath blinded the eies of the infidels. 2. Cor. 6.15. What concord hath Christ with Belial, or what part hath the beleeuer with the infidel.

The members of this kingdome, and subiects to Satan, are his angels, and vnbeleeuers, among whome, the principall members are Atheistes, who say in their heart, there is no God. Psal. 14.1. And Magitians, who bargaine with the diuell, to accomplish their desires. 1. Sam. 28.7. Psal. 58.5. Idolatours, who either ador [...] false Gods, or the true God in an idol 1. Cor. 10.7.20. Turkes and Iewes are of this bunch; so are Heretiks, who are such as erre with pertina­cie in the foundation of religion. 2. Tim. 2. 18. Apostates, or reuolters from faith in Christ Iesus. Heb. 6.6. False Christs, who b [...]are men in hand, they are true Christs. Matth. 24.26. There were many such about the time of our Sa­uiour Christ his first comming, as Iosephus witnesseth, book 20. of Iewish antiquities, the 11,12. & 14. chapters. Lastly, that Antichtist, who, as it is now apparant, can be none other but the Pope of Rome. 2. Thess. 2.3. Let no man deceiue you by any meanes, for that day shall not come, except there come a depar­ting first, and that that man of sinne bee disclosed, euen the sonne of perdition, which is an aduersarie, and exalteth himselfe against all that is called God, or that [Page 36] is worshipped: so that he doth sit as God in the temple of God, shewing himselfe that he is God. Reuel. 13.11. And I beheld another beast comming out of the earth, which had two hornes like the Lambe, but he spake like the dragon: And he did all that the first beast could doe before him, and he caused the earth, and them that dwell threin, to worship the beast, whose deadly wound was healed.

There were then, first, Antichristes at Rome, when the Bishops thereof would be entitled Vniuersall, or supreame gouernours of the whole world, but then were they complete, when they, togither with Ecclesiasticall censure vsurped ciuill authoritie.

After that Christ hath subdued all his enemies, these two things shall en­sue: I. The surrendering ouer of his kingdome to God the Father, as concer­ning the regiment: for at that time shal cease both that ciuil regiment, and spi­rituall policie, consisting in word and spirit together. II. The subiection of Christ, onely in regard of his humanity, the which then is, when the Sonne of God shall most fully manifest his maiestie, which before was obscured by the flesh as a vaile, so that the same flesh remaining both glorious & vnited to the Sonne of God, may by infinite degrees appeare inferiour.

We may not therefore imagine, that the subiection of Christ, consisteth in diminishing the glorie of the humanitie, but in manifesting most fully the maiestie of the Word.

CHAP. 19. CONCERNING THE OVTWARD MEANES of executing the decree of election, and of the Decalogue.

AFter the foundation of Election, which hath hitherto beene deliuered, it followeth, that we should intreat of the outward meanes of the same.

The meanes are Gods Couenant, and the seale ther­of.

Gods couenant, is his contract with man, concer­ning life eternall, vpon certaine conditions.

This couenant consisteth of two parts: Gods pro­mise to man, Mans promise to God.

Gods promise to man, is that, whereby he bindeth himselfe to man to bee his God, if he breake not the condition.

Mans promise to God, is that, whereby he voweth his allegiance vnto his Lo [...]d, and to performe the condition betweene them.

Againe, there are two kindes of this couenant. The couenant of workes, & the couenant of grace. Ierm. 31.3 [...].42.43. Behold the daies come, saith the Lord, that I will make a now cou [...]nant with the house of Israel, and with the house of Iu­dah, not a [...]cording to the couenant I made with their fathers, when I tocke them [...]y the hand to bring them out of the land of Egypt; the which my couenant they brake; al [...]hough I was an husband to them, saith the Lord. But this shall be the couenant, that I will make with the house of Israel: after those daies, saith the Lord, I will put my law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people.

The couenant of works, is Gods couenant, made with condition of perfect [Page 37] obedience, and is expressed in the morall law.

The Morall Law, is that part of Gods word, which commandeth perfect obedience vnto man, as well [...]n his nature, as in his actions, and forbiddeth the contrarie. Rom. 10.5. Moses thus describeth the righteousnes which is of the Law, that the man, which doth these things, shall liue thereby. 1. Tim. 1.5. The end of the commandement; is loue out of a pure heart, and of a good conscience, and faith vnfai­ned. Luk. 16.27. Thou shalt loue the Lord thy God, with all thine heart, with all thy soule, and with all thy strength. Rom. 7. We know that the law is spirituall.

The Law hath two parts. The Edict, commanding obedience, and the con­dition binding to obedience. The condition is eternall life to such as fulfill the law: but to transgressours, euerlasting death.

The Decalogue or ten Commandements, is an abridgement of the whole Law, and the couenant of workes. Exod. 34.27. And the Lord said vnto Moses, Write thou these words, for after the tenour of these words, I haue made a covenant with thee, and with Israel. And was there with the Lord fourtie daies and fourtie nights, and did neither eate bread, nor drinke water, and he wrote in the Tables the words of the covenant, euen the tenne Commandements. 1. King. 8.9. Nothing was in the Arke, saue the two Tables of stone, which Moses had put there at Horeb, where the Lord made a couenant with the children of Israel, when he brought them out of the land of Egypt. Matth. 22.40. On these two commandements hangeth the whole Law and the Prophets.

The true interpretation of the Decalogue, must be according to these rules.

• I. In the negatiue, the affirmatiue must be vnderstood: and in the affirma­tiue, the negatiue.
• II. The negatiue bindeth at all times, and to all times: and the affirmatiue, bindeth at all times, but not to all times: and therefore negatiues are of more force.
• III. Vnder one vice expressely forbidden, are comprehended all of that kind, yea, the least cause, occasion, or entisement thereto, is as well forbidden, as that 1. Ioh. 3.15. Whosoeuer hateth his brother, is a manslayer. Matth. 5.21. to the ende. Euill thoughts are condemned, as well as euill actions.
• IV. The smallest sinnes are entituled with the same names, that that sinne is, which is expressely forbidden in that commandement, to which they ap­pertaine. As in the former places, hatred is named murther, and to looke after a woman with a lusting eye, is adulterie.
• V. We must vnderstand euery commandement of the law so, as that we annex this condition: vnlesse God command the contrarie. For God being an ab­solute Lord, and so aboue the law, may command that which his law forbid­deth: so he commanded Isaac to be offered, the Egyptians to be spoiled, the brasen Serpent to be erected which was a figure of Christ, &c.

The Decalogue, is described in two Tables.

The summe of the first Table, is, that we loue God with our mind, memo­rie, affections, and all our strength. Matth. 22. 37. This is the first, (to wit, in nature and order) and great commandement, (namely, in excellencie, and dig­nitie.

CHAP. 20. Of the first commandement.

THe first table hath foure commandements.

The first, teacheth vs to haue and choose the true God for our God. The words are these.

I am Iehouah thy God, which brought thee out of the land of Egypt, and out of the house of bondage. Thou shalt haue none other God but me.

CHAP. 21. Of the second Commandement.

HItherto haue we entreated of the first Commandement, teaching vs to entertaine in our hearts, and to make choice of one onely God. The o­ther three of the first Table, concerne that holy profession, which we must make towards the same God. For first, it is necessarie to make choyce of the true God. Secondly, to make profession of the same God.

In the profession of God, we are to consider the parts thereof, and the time appointed for this profession.

The parts are two: The solemne worship of God, and the glorifying of him.

The second Commandement, describeth such holy and solemne worship, [Page 43] as is due vnto God. The words of the Commandement are these:

Thou shalt make thee no grauen image, neither any similitude of things which are in heauen aboue, neither that are in the earth beneath, nor that are in the waters vnder the earth: thou shalt not bow downe to them, neither serue them, for I am the Lord thy God, a iealous God, visiting the iniquitie of the fathers vpon the children, vpon the third generation, and vpon the fourth of them that hate me, and shew mer­cie vnto thousands, vpon them that loue me and keepe my Commandements.

CHAP. 22. Of the third commandement.

THe third commandement concerneth the glorifying of God in the af­faires of our life, without the solemne seruice of God.

Thou shalt not take the name of the Lord thy God in vaine: for the Lord will not hold him guiltlesse that taketh his name in vaine.

CHAP. 23. Of the fourth Commandement.

THe fourth Commandement concerneth the Sabboth: namely, that holy time consecrated to the worship and glorifying of God. The words are these: ‘Remember the Sabboth to keepe it: sixe daies shalt thou labour, and doe [...]ll thy worke: but the seuenth day is the Sabboth of the Lord thy God, in it thou shalt doe no manner of worke, thou, nor thy sonne, nor thy daughter, thy man seruant, nor thy maid, nor thy beast, nor thy straunger that is within thy gates. For in sixe daies the Lord made the heauen and the earth, the sea and all that in them is, and rested the seauenth day: therefore the Lord blessed the seauenth day, and hallowed it.’

CHAP. 24. Of the fifth commandement.

HItherto we haue spoken of the commandements of the first table: nowe followeth the secōd table, which concerneth the loue of our neighbour. Rom. 13.9. Thou shalt not commit adulterie, thou shalt not kill, thou shalt not steale, thou shalt not beare false witnes, thou shalt not couet: and if there be any other com­mandement, it is briefly comprehēded in this saying, namely, thou shalt loue thy neigh­bour as thy selfe.

Our neighbour is euery one, which is of our owne flesh. Esa. 58.7. When thou seest the naked couer him, and hide not thy selfe from thine owne flesh.

The manner of louing is so to loue our neighbour as our selues, to witte, truly and sincerely: when as contrarily, the true manner of louiug God, is to loue God without measure.

The second table containeth sixe Commandements: whereof the first, &, in the order of the ten commandements, the fift, concerneth the preseruation of dignity and excellencie of our neighbour.

The words are these:

Honour thy Father and thy mother, that they may prolong thy daies in the lande, which the Lord thy God giueth thee.

CHAP. 25. Concerning the sixt commandement.

THou shalt not kill.

CHAP. 26. Of the seuenth Commandement.

THe seuenth Commandement sheweth how we may preserue the chasti­tie of our selues, and of our neighb [...]ur.

The words are these: ‘Thou shalt not commit adulterie.’

CHAP. 27. Of the eight Commandement.

THis cōmandement concerneth the preseruatiō of our neighbours goods.

The wordes are these: ‘Thou shalt not steale.’

CHAP. 28. Concerning the ninth Commandement.

THe ninth Commandement belongeth to the preseruation of our neigh­bours good name.

The words are these: ‘Thou shalt not beare false witnesse against thy neighbour.’

CHAP. 29. Of the tenth Commandement.

THe tenth Commaundement concerneth concupiscences, committed a­gainst our neighbour.

The wordes are these: ‘Thou shalt not couet thy neighbours house, thou shalt not couet thy neighbours wife, nor his seruant, nor his maide, nor his oxe, nor his asse, nor any thing thy neigh­bour hath.’

CHAP. 30. Of the vse of the Law.

THe vse of the Law in vnregenerate persons, is threefold.

The first is, to lay open sinne, and make it knowne. Rom. 3.20. By the workes of the Law shall no flesh be iustified in his sight: for by the law commeth the knowledge of sinne.

The second vse is accidentarily, to effect and augment sinne, by reason of the flesh, the which causeth man to decline from that which is commanded, and euer to encline to that which is prohibited. Rom. 7.8. Sinne tooke occasion by the commandement, and wrought in me all manner of concupiscence: for without the Law sinne is dead. 9. For I once was aliue without the Law, but when the com­mandement came, sinne reuiued. 10. But I died, and that commandement, which was ordained vnto life, was found to be vnto me vnto death.

The third vse is, to denounce eternall damnation for the least disobedience, without offering any hope of pardon. This sentence the law pronounceth a­gainst offendours, and by it, partly by threatning, partly by terrifying, it raig­neth [Page 102] and ruleth ouer man. Rom. 3.19. Wee know that whatsoeuer the Law saith, it saith it to them which are vnder the Lawe, that euery mouth may be stopped, and all the world be culpable before God. Gal. 3.10. As many as are of the workes of the law, are vnder the curse: for it is written, Cursed is euery one that continueth not in all that is written in the booke of the Lawe to doe them. 2. Cor. 3.7. If the mi­nistration of death written with letters, and ingrauen in stones was glorious: 8. Howe shall not the ministration of the spirit be more glorious? For if the ministration of con­demnation were glorious, &c.

The ende why sinne raigneth in man, is to vrge sinners to flie vnto Christ, Galat. 3.22. The Scripture hath concluded all vnder sinne, that the promise by the faith of Iesus Christ should be giuen to them that beleeue. 24. Wherfore the law was our schoolemaster to Christ. Heb. 12.18,19,20.

The continuance of this power of the law is perpetuall, vnlesse a sinner re­pent: and the very first act of repentance so freeth him, that he shall no more be vnder the lawe, but vnder grace. 2. Sam. 12.13. Then said Dauid to Nathan, I haue sinned against the Lord: wherfore Nathan said to Dauid, The Lord also hath forgiuen thy sinne, and thou shalt not die. Rom. 6.14. Sinne shall not haue dominion ouer you: for ye are not vnder the law, but vnder grace.

If therefore, thou desirest seriously eternall life: first take a narrowe exami­nation of thy selfe, and the course of thy life, by the square of Gods lawe: then set before thine eies the curse that is due vnto sinne, that, thus bewailing thy miserie, and despairing vtterly of thine own power, to attaine euerlasting hap­pinesse, thou maiest renounce thy selfe and be prouoked to seeke and sue vn­to Christ Iesus.

The vse of the Law in such as are regenerate is far otherwise: for it guideth them to new obedience in the whole course of their life, which obedience may be acceptable to God by Christ. Rom. 3.31. Doe we therefore through faith make the Law of none effect? God forbid: nay we rather establish the Law. Psal. 119. 24. Thy testimonies are my delight, they are my counsellers. v. 105. Thy word is a lantarne vnto my feete, and a light vnto my pathes.

CHAP. 31. Of the couenant of Grace.

HItherto concerning the couenant of works, and of the Law, now follow­eth the couenant of grace.

The couenant of Grace, is that whereby God freely promising Christ, and his benefits, exacteth againe of man, that he would by faith receiue Christ, and repent of his sinnes. Hos. 2.18. In that daie will I make a couenant for them, &c. 19. And I will marrie thee vnto me for euer: yea, I will marrie thee vnto me in righ­teousnesse, and in iudgement, and in mercie, and in compassion. v. 20. I will euen mar­rie thee vnto me in faithfulnesse, and thou shalt knowe the Lord. Ezech. 36.25. I will poure cleane water vpon you, and ye shall be cleane: yea from all your filthinesse, and from all your idols will I clense you. v. 26. And I will giue you a newe heart, and a newe spirit will I put within you. v. 27. And cause you to walke in my statutes. Ma­lach. 3.1. The Lord, whome ye seeke, shall speedily come to his temple: euen the mes­senger of the couenant whome ye desire: behold, he shall come, saith the Lord of hosts.

[Page 103]This couenant is also named a testament: for it hath partly the nature and properties of a testament or will. First it is confirmed by the death of the testa­tor. Heb. 9.16. Where a testament is, there must be the death of him that made the testament. 17. For the testament is confirmed when men are dead: for it is yet of no force, so long as he that made it is aliue. Secondly, in this couenant we doe not of­fer much, and promise small to God, but in a manner doe onely receiue: euen as the last will and testament of a man, is not for the testators, but the heires commodity.

The couenant albeit, it be one in substance, yet it is distinguished into the old and new testament.

The olde testament or couenant is that, which in types and shadowes pre­figured Christ to come, and to be exhibited.

The newe testament declareth Christ already come in the flesh, and is ap­parantly shewed in the Gospel.

The Gospell is that part of Gods word, which cōtaineth a most worthy & welcome message: namely, that mankind is fully redeemed by the blood of Iesus Christ, the only begotten sonn of God, manifest in the flesh, so that now for all such as repent and beleeue in Christ Iesus, there is prepared a full remis­sion of all their sinnes, togither with saluation and life euerlasting. Ioh. 3.14. As Moses lifted vp the serpent in the wildernesse: so must the sonne of man be lift vp. 15. That who so beleeueth in him, should not perish but haue euerlasting life. Act. 10.43. To him also giue all the Prephets witnes, that through his name, all that be­leeue in him, shall receiue remission of sinnes.

The ende and vse of the Gospell is, first to manifest that righteousnesse in Christ, whereby the whole law is fully satisfied, & saluation attained. Second­ly, it is the instrument, and, as it were, the conduit pipe of the holy ghost, to fa­shion and deriue faith into the soule; by which faith, they which beleeue, doe as with an hand apprehend Christs righteousnes. Rom. 1.16. I am not ashamed of the gospell of Christ, for it is the power of God to saluation to as many as beleeue, to the Iewe first, and then to the Grecian. 17. For the iustice of God is reuealed by it from faith to faith. Ioh. 6. 33. It is the spirit which quickeneth, the flesh profiteth nothing: the words which I speake are spirit and life. 1. Cor. 1.21. It pleased God by the foolinesse of preaching, to saue such as beleeue.

The Gospell preached is, in the flourishing estate of Christs Church, that ordinarie meanes to beget faith: but in the ruinous estate of the same, when as by apostasie, the foundations thereof are shaken, and the cleere light of the word is darkened, then this word read or repeated, yea the very sound thereof beeing but once heard, is by the assistance of Gods spirit, extraordinarily effe­ctuall, to them whome God will haue called out of that great darkenesse into his exceeding light. Rom. 10.14. How shall they call on him, in whome they haue not beleeued? and how shall they beleeue in him, of whome they haue not heard? And howe shall they heare without a preacher? Act. 11.19. And they which were scatte­red abroad, because of the affliction that arose about Steuen, walked throughout till they came to Phenice, and Cyprus, and Antiochia, preaching the worde to no man, but to the Iewes onely. 30. Nowe some of them were men of Cyprus, and of Cyrene, which when th [...]y were come into Antiochia, spake vnto the [Page 104] Grecians, and preached the Lord Iesus. 21. And the hand of the Lord was with them, so that a great number beleeued, and turned vnto the Lord. Ioh. 4. 28. The woman then left her water pot, and went her way into the city, and said to the men, 29. Come, and see a man which hath told me all things that euer I did: Is not he the Christ? then they went out of the citty, and came vnto him. 39. Now many of the Sa­maritans beleeued in him, for the saying of the woman which testified, He hath tolde me all things that euer I did. 41. And many moe beleeued, because of his own word. 42. And they said vnto the woman, Nowe we beleeue not because of thy saying: for we haue heard him our selues, and knowe that this is indeede the Christ the Sauiour of the world. Rom. 10.18. I demaunde, haue they not heard? no doubt their sounde went out through all the earth, and their wordes into the endes of the world. Thus we may see, how many of our forefathers, & ancestors in the midst of pope­ry obtained eternall life. Reuel. 12. 17. The dragon was wroth with the woman, and went and made warre with the remnant of her seede, which kept the commande­ments of God, and haue the testimonie of Iesus Christ. Rom. 11.4. What saith the diuine Oracles? I haue reserued to me seuen thousand men, which neuer bowed knee to Baal.

CHAP. 32. Of the Sacraments.

THus much of the preaching of the word: now follow the appendants to the same: namely, the Sacraments.

A Sacrament is that, whereby Christ and his sauing graces, are by certaine externall rites, signified, exhibited, and sealed to a Christian man. Rom. 4.11. He receiued the signe of circumcision, as the seale of the righteousnesse of the faith which he had, when he was circumcised. Gen. 7.11. Ye shall circumcise the foreskin of your flesh, and it shall bee a signe of the couenant betweene me and you.

God alone is the author of a Sacrament; for the signe cannot confirme any thing at all, but by the consent and promise of him, at whose handes the bene­fit promised must be receiued. Therefore God it is alone which appointed [...]ignes of grace, in whose alone power it is to bestowe grace.

And God did make a Sacrament by the sacramentall word, as Augustine witnesseth, saying, Let the word come to the element, and there is made a Sacra­ment. The sacramentall word, is the word of institution, the which God after a seuerall manner, hath set downe in each Sacrament. Of the worde there are two parts: the commandement, and the promise. The commandement is, by which Christ appointeth the administration of the Sacraments, and the recei­uing of the same. As in Baptisme, Goe into the whole world baptizing them in the Name, &c. In the Lords Supper. Take, eate, drinke, doe ye this. The promise is the other part of the institution, whereby God ordained elements that they might be instruments and seales of his grace. As in Baptisme, I baptize thee in the name of the father, of the sonne, and of the holy Ghost. In the Supper, This is my body giuen for you: and, This this is my blood of the new Testament. Therefore this word in the administration of the Sacrament ought to be pronounced distin­ctly and aloud, yea, and as occasion serueth, explained also: to the ende, that all they to whome the commandement and promise appertaineth, may knowe and vnderstand the same. And hence it is very plaine, that the ministers impi­etie [Page 105] doth not make a nullitie of the Sacrament, neither doth it any whit hinder a worthy receiuer: no more then the pietie of a good minister can profite an vnworthy receiuer: because all the efficacie and worthines therof dependeth onely vpon Gods institution, if so be that be obserued.

The parts of a Sacrament are, the Signe, and the Thing of the Sacrament.

The signe, is either the matter sensible, or the Action conuersant about the same.

The matter sensible, is vsually called the signe.

The mutation of the signe, is not naturall, by changing the substance of the thing; but respectiue, that is, onely in regard of the vse. For it is seuered from a common to an holy vse: Therfore there is not any such either force or effi­cacie of making vs holy, inherent, or tied vnto the externall signes, as there is naturally in bathes to purifie corrupt diseases: but all such efficacie is wholly appropriate to the holy Spirit, yet so, as it is an inseperable companion of true faith and repentance, and to such as turne vnto the Lord, is, together with the signe exhibited. Whence it commeth to passe, that by Gods ordinance, a cer­taine fignification of grace, and sealing thereof agreeth to the signe.

The thing of the Sacrament, is either Christ & his graces which concerne our saluation, or the action conuersant about Christ.

I say, first Christ, and then his graces, because no man receiueth grace frō Christ, vnlesse he be made truely partaker of his very bodie and blood: euen as no man can by right reape any fruite of the ground, whereof first hee hath no iust title and interest.

The action about Christ is spirituall, and is either the action of God, or of Faith.

The action of God is, either the offering, or the Application of Christ & his graces to the faithfull.

The action of faith is, the consideration, desire, apprehension, and receiuing of Christ in the lawefull vse of the Sacrament.

Thus much of the parts of a Sacrament: nowe followeth the vnion of the parts.

This sacramentall vnion, I. is not naturall according to the place: for there is no mutation of the signe into the thing signed; neither is the thing signed, ei­ther included in, or fastened vpon the signe. But II. it is respectiue, because there is a certaine agreement and proportion of the externall things with the internall, and of the actions of one with the actions of the other: whereby it commeth to passe, that the signes, as it were, certaine visible wordes incurring into the externall senses, doe by a certaine proportionable resemblance drawe a Christian mind to the consideration of the things signified, & to be applied.

This mutuall, and, as I may say, sacramentall relation, is the cause of so ma­ny figuratiue speeches, and metonymies, which are vsed: as, when one thing in the Sacrament is put for another. As,

• I. The signe is vsed for the thing signified. Exod. 12. 11. Ye shall eate it (namely the Lambe) in hast, for it is the Lords passeouer. Ioh. 6. 52. I am the liuing bread, which came downe from heauen: if any eate of this breade, he shall liue for e­uer, and the bread which I will giue is my flesh, which I will giue for the life of the [Page 106] world. 1. Cor. 5.7. Christ our Passeouer is sacrificed for vs. 1. Cor. 10.17. We that are many, are one bread, and one bodie, because we are all partakers of one bread.
• II. The name of the thing signified is giuen to the signe: as, The bread is Christs bodie, the cuppe is Christs blood. 1. Cor. 11.24. Math. 26.28.
• III. The effect of the thing signified is giuen to the signe, as Circumcisi­on is a couenant, Gen. 17. 10. Act. 7.8. The cup is the new Testament in Christs blood. Luk. 22.16. Baptisme is the washing of the new birth. Tit. 3.5.
• IV. That which properly belōgeth to the signe, is attributed to the thing signified. Deut. 10.16. Circumcise the foreskin of your hearts. Ioh. 6.53. Vnlesse ye eate the flesh of the sonne of man, and drinke his blood, ye shall haue no life in you.

The end why a Sacrament was ordained, is I. for the better confirmation of our faith: for by it as by certaine pledges giuen, God of his great mercie, doth as it were binde himselfe vnto vs. Now a Sacrament doth confirme our faith, not by any inherēt or proper power it hath in it selfe, as hath a soueraigne medecine receiued by a patient, the which whether a man sleepe or wake it confirmeth his strength: but rather by reasoning, and vsing the signes, when the holy Ghost shall frame in our hearts such a conclusion, as this:

II. That it might be a badge and note of that profession by which the true Church of God is distinguished from other congregations. III. That it might be a meane to preserue, and spread abroad the doctrine of the Gospel. IV. It serueth to binde the faithfull that they doe continue both loyall, and gratefull to their Lord God. V. It is the bond of mutuall amitie betwixt the faithfull.

How a Sacrament is necessarie to saluation. The couenant of Grace is ab­solutely necessarie to saluation: for it comprehending Christ Iesus the very substance of the Couenant, man must necessarily either receiue it, or perish e­ternally: but a Sacrament is not absolutely necessarie, but onely as it is a prop and stay for faith to leane vpon. For it cannot entitle vs into the inheritance of the sonnes of God, as the couenant doth, but onely by reason of faith going before, it doth seale that which before was bestowed vpon vs. As we see in humane contracts the bond ariseth from the mutuall consent of the parties: but the instrument or bill, and the setting to of the seale, they doe not make, but rather confirme the bond mutually before made: the which mutuall con­sent remaining firme, the contract standeth still in force, though the instru­ment or seale be wanting.

Therefore the want of a Sacrament doth not condemne, but the contempt is that which will condemne a man. The want of a Sacrament is, when we are iustly hindred from the receiuing of the same; as, when one is preuented by death, or liueth in such a place where he cannot receiue the Sacrament. And as for the neglect of a Sacrament, albeit it be a very grieuous sinne, yet is it such an one, as for which he that is heartily penitent for the same, may well hope for pardon.

[Page 95]The holy vse of a Sacrament is, when such as are truly conuerted, doe vse those rites which God hath prescribed vnto their true ends, in the receiuing of a Sacrament. Therefore I. the reprobate, though God offer the whole Sacra­ment vnto them, yet they receiue the signes alone without the things signifi­ed by the signes: because the signe without the right vse thereof, is not a Sacra­ment to the receiuer of it. So Paul saith, Rom. 2. 25. Circumcision verely is pro­fitable if thou keepe the Law: but if thou be a transgressour of the Law, thy circumci­sion is made vncircumcision. And Augustine hath this saying, If thou receiue it carnally, yet ceaseth it not to be spirituall, though to thee it be not so. II. The Elect as yet not conuerted to the Lord, doe receiue in like manner the bare signes without the thing signified; yet so, as that, that Sacrament shall in them after­ward haue his good effect. For the Sacrament receiued before a mans con­uersion, is afterward to the penitent both ratified, and becommeth profitable: and that vse of the Sacrament which before was vtterly vnlawfull, doth then become very lawfull. III. The Elect alreadie conuerted, doe to their salua­tion receiue both the signe and the thing signified together; yet so, as that for their vnworthie receiuing thereof, the which commeth to passe by reason of their manifold infirmities, and relapses into sinne, they are subiect vnto tem­porall punishments.

The difference betwixt a Sacrament and a Sacrifice, is, in a Sacrament God bestoweth his graces vpon vs: but in a sacrifice, we returne vnto God faith and obedience.

There are many differences betwixt the Sacraments of the Old testament, and these of the New. I. They were many, these but few. II. They pointed at Christ to come; these shew that he is come. III. They were appropriate vnto the posteritie of Abraham; but these are common to the whole Church culled out of the Iewes and Gentiles.

CHAP. 33. Of Baptisme.

THere are two Sacraments. 1. Cor. 10. 1. I would not haue you ignorant, that all our fathers were vnder the cloude, and all passed through the sea. 2. And were all baptized vnto Moses in the cloude, and in the sea. 3. And did all eate the same spirituall meate, 4. And dranke all the same spirituall drinke: (for they dranke of the spirituall rocke that followed them, which rocke was Christ.) Ter­tull. 4. booke, contra Marcion. August. de Symbol ad Catechum. 4. booke 6. chap.

The first Sacrament is that, whereby Christians are initiated, and admitted into the Church of God: and this is Baptisme.

The second Sacrament, whereby the Church is preserued and nourished, is the Lords Supper.

Baptisme is a Sacrament, by which such as are within the couenant are washed with water, in the name of the Father, the Sonne, and the holy Ghost: that beeing thus engraffed into Christ, they may haue perpetuall fellowship with him. Matth. 28.19. Goe; teach all nations, baptizing them in the name of the Father, the Sonne, and the holy Ghost. Matth. 16.16. He that beleeueth and is bap­tized, shall be saued: he that beleeueth not, shall be condemned. 1. Cor. 1.13. Is Christ [Page 108] deuided? was Paul crucified for you? [...]i [...]her were ye baptized into the name of Paul. 14. I thanke God, I baptized none of you but Crispus and Gaius. 15. Least any should say, I had baptized into mine owne name.

Within the couenant are all the seede of Abraham, or the seede of the faith­full. These are either of riper yeares, or infants.

Those of riper yeares, are all such as adioyning themselues to the visible Church, doe both testifie their repentance of their sinnes, and hold the foun­dations of religion, taught in the same Church. Matth. 3. 6. And they were baptized of him in Iorden, confessing their sinnes. Act. 8.36. As they went they came to a water: then the Eunuch saide, See, here is water, what hindreth me to be bapti­zed? 37. Then Philip said, If thou beleeue with all thine heart, thou maist: he said, I beleeue that Iesus Christ is the Sonne of God. 38. And they went downe into the water, both Philip and the Eunuch; and he baptized him. Exod. 12.48. If a stranger dwell with thee, and will observe the Passeouer of the Lord, let him circumcise all the males that belong vnto him, and then let him come and obserue it, and then he shall be as one that is borne in the land: for none vncircumcised person shall eate thereof.

Infants within the Couenant, are such, as haue one at the least of their pa­rents faithfull. 1. Cor. 7.14. The vnbeleeuing husband is sanctified by the wife, and the vnbeleeuing wife is sanctified by the husband, else were your children vncleane, but now they are holy. Rom. 11.16. If the first fruits be holy, so is the whole lumpe: and if the roote be holy, so are the branches. Gen. 17.7. I will establish my couenant betweene me and thee, and thy seede after thee, in their generations, for an euerla­sting couenant, to be God vnto thee, and thy seede after thee. 13. He that is borne in thine house, and he that is bought with money, must needes be circumcised: so my co­uenant shall be in your flesh for an euerlasting couenant. Act. 16.31. They said, Be­leeue in the Lord Iesus, and thou shalt be saued, and thy whole houshold.

Quest. How are the children of faithfull parents in the couenant?

Answer. Holy parents are two waies to be considered. First, as they were the sonnes of the first Adam, and so are as yet partly carnall. In this estate they in like sort doe beget their sonnes the children of wrath. For the father beget­teth a sonne, not as he is a good man, but simply as a man; and therefore bee­ing impure, he must needes beget that which is impure. Secondly, we must consider the parents as they are the sonnes of God, engraffed into the second Adam. In this estate though they cannot deriue faith vnto their posteritie, (for the sonnes of God are not made such by naturall generation, but by the adop­tion of God the Father) yet may they beleeue both for themselues and others, according to the tenour of the couenant of grace: as Adam did sinne both for himselfe and others: and as parents in bargaines doe couenant both for them­selues and their heires after them. Hence it is that Paul saith, that the parents are like vnto the first fruits which doe sanctifie the whole lumpe. So then, the faith of the parents maketh those their sonnes to be accounted in the couenant, which by reason of their age doe not yet actually beleeue.

To be baptized into the name of the Father, &c. after the receit of the out­ward signe of washing, is to be made one of Gods familie, which is his church, and to be partaker of the priuiledges thereof. Gen. 48.16. The Angel which hath [...] [Page] [...] [Page] [Page 109] deliuered me from all euill, blesse the children, and let my name be named vpon them, and the name of my fathers, Abraham and Izhak, that they may grow as fish into multitude, in the middest of the earth. Esai 4. 1. In that day shall seuen women take hold of one man, saying, We will eate our owne bread, and we will weare our owne garments: onely let vs be called by thy name, and take away our reproch.

By this it is manifest, that in this washing of Baptisme, there is sealed and propounded a marueilous solemne couenant and contract: first, of God with the baptized, in that God the Father vouchsafed to receiue him into fauour, the Sonne to redeeme him, the holy Ghost to purifie and regenerate him: se­condly, of the baptized with God, who promiseth to acknowledge, inuocate, and worship none other God, but the true Iehouah, which is the Father, Sonne, and holy Ghost.

The externall and visible matter of baptisme, is water: for the minister may not baptize with any other liquor, but onely with naturall water.

This was the iudgement of the Primitiue Church. For when as a certaine minister, for want of water, tooke sande, and baptized one with that: the partie thus besanded, was further baptized, the former beeing esteemed of none effect. Niceph. histor. 3. booke. 33. chapter.

The externall forme of baptisme, is the ministers washing of the baptized, according to the prescript rule of Gods word. Rom. 10. 4.

The ancient custome of baptizing, was to dippe, and, as it were, to diue, all the bodie of the baptized in the water, as may appeare in Paul, Rom. 6. and the Councels of Laodicea, and Neocaesarea: but now especially in cold countries, the Church vseth onely to sprinkle the baptized, by reason of childrens weak­nesse: for very few of ripe yeares are now a daies baptized. We need not much to marueile at this alteration, seeing charitie and necessitie may dispense with ceremonies, and mitigate in equitie the sharpnes of them.

The Sacramentall vnion of the parts of baptisme, is on this sort.

The element of water whereby the vncleannesse of the body is purified by a most conuenient proportion shadoweth out the blood of Christ, and by the figure Synecdoche, taking the part for the whole, whole Christ. 1. Ioh. 1.7. And the blood of Iesus Christ clenseth vs from all sinne.

The action of the Minister, is his washing of the partie baptized with the element of water. This sealeth and confirmeth a double action of God. I. The engrafting or incorporating of the baptized into Christ. Gal. 3.27. As many as are baptized into Christ, haue put on Christ. 1. Cor. 12.13. By one spirit we are all baptized into one bodie. II. Our spirituall regeneration. Tit. 3.5. Not by the workes of righteousnes which we had done, but according to his mercie he saued vs by the washing of the new birth, and the renewing of the holy Ghost.

Of washing there be three parts. The putting into the water: the continu­ance in the water: and the comming out of the water.

The putting into, or the sprinkling of water, doth ratifie I. the shedding of the blood of Christ for the remission of all our sinnes, and the imputation of his righteousnesse. Act. 22.16. Arise and be baptized, and wash away thy si [...]nes in calling on the name of the Lord. 1. Cor. 6. 11. And such were some of you, but ye are washed, but ye are sanctified, but ye are iustified in the name of the Lord Iesus, [Page 110] and by the spirit of our God. II. The mortification of sinne by the power of Christs death. Rom. 6.3. Know ye not that all we which haue beene baptized into Iesus Christ haue beene baptized into his death? 6. Knowing this, that our old man is crucified with him, that the bodie of sinne might be destroied, that henceforth we should not serue sinne: for he that is dead is freed from sinne.

The continuance in the water, it noteth the buriall of sinne; namely, a con­tinuall increase of mortification by the power both of Christ his death and buriall. Rom. 6.4. We are buried then with him by baptisme into his death.

The comming out of the water doth confirme our spiritual vi [...]ification to newnesse of life in all holinesse and iustice, the which we attaine vnto by the power of Christs resurrection. Rom. 6. 4. Like as Christ was raised vp from the dead by the glorie of the Father: so we also should walke in newnesse of life. 5. For if we be graffed with him to the similitude of his death, euen so shall we be to the simili­tude of the resurrection.

The action of the partie to be baptized, is two-fold.

The first is, to offer himselfe to be baptized before the minister, and that in the presence of the congregation. This signifieth that he doth consecrate him­selfe vnto the Lord, and that he vtterly renounceth the flesh, the world, and the diuell. 1. Pet. 3.21. To the which also the figure which now saueth vs, euen bap­tisme agreeth, (not the putting away of the filth of the flesh, but in that a good consci­ence maketh request vnto God) by the resurrection of Iesus Christ.

The second is, to receiue the externall washing by water: this signifieth, that the partie baptized doth receiue the internall washing, which is by the blood of Christ, or at the least that it is offered vnto him.

Rebaptizing is at no hand to be admitted: for as in naturall generation man is once onely borne; so must he be in the spiritual regeneration. Therfore they that are baptized of a minister, which is an heretike, not yet degraded from that calling, (if the externall forme of administration be obserued) must not be baptized againe of the Church of God: especially, if after baptisme they haue beene made partakers of the Lords Supper: onely they ought to be in­structed in the true faith. Euseb. Eccles. hist. lib. 7. c. 8. saith, There was in our Pro­uince an ancient professour of the faith, yea before I was created Bishop, nay before my predecessour Heraclas: who, when he was present at the baptisme of some, & heard what questions they were asked, & what answer they returned, forthwith came wee­ping vnto me, and humbling himselfe before me, confessed that he was baptized by an heretike: yet in regard of that administration which he saw in our Church, he accoū ­ted that no baptisme, in that the confession there vsed, was fraught with blasphemies. This also he added, that he was for this offence so sore grieued, that he durst not so much as lift vp his eyes to heauen: wherefore he most earnestly besought me, that [...]e might be clensed and purified with the baptisme of our Church, and so receiue the gift of the holy Ghost. The which notwithstanding, I durst not presume to administer, but said, it was sufficient for him that he had beene so long a professour amongst vs, & that at the receit of the Lords Supper, he answered, Amen. These things I told him were of force enough to purge him. And therefore I aduised him, to rest himselfe in his former faith and conscience alreadie sufficiently purified, especially in that he so long was partaker with vs in the Sacraments. Aug. lib. 3. c. 2. contra Petil. literas. [...] [Page] [...] [Page]

[Page 111]The right vse of baptisme is this. When inwardly in thine heart thou sensi­bly feelest, that through the heat of concupiscence, thou art mooued to com­mit some sinne, then beginne to haue some holy meditation of that solemne vow, which thou diddest make to God in baptisme.

Againe, if through infirmitie, thou fallest once or often into some sinne, stil haue recourse vnto baptisme, that there thou maist receiue courage to thy soule. For although baptisme be but once onely administred, yet that once te­stifieth that all mans sinnes past, present, and to come, are washed away. 1. Pet. 3.20. Eph. 5. 25, 26, 27. Therefore baptisme may be truly tearmed the Sacrament of repentance, and, as it were, a board to swimme vpon, when a man shall feare the shipwracke of his soule. Mark. 1.4. 1. Tim. 1.19. Rom. 6.4,6.

Last of all, see thou neuer rest, till such time as thou haue a feeling of that renuing power, signified in baptisme: namly, the power of Christs death mor­tifying sinne, and the vertue of his resurrection, in the renouation of the Spirit.

CHAP. 34. Of the Lords Supper.

THe Lords Supper is a Sacrament, wherewith in the signes of bread and wine, such as are engraffed into Christ, are in him daily, in a spirituall manner, nourished to eternall life. 1. Cor. 11.23,24,25. Rom. 6.5.

The proportion of the parts of the Lords Supper, is on this wife.

The Elements of bread and wine, are signes and seales of the bodie and blood of Christ.

The action of the Minister, is a note of Gods action.

The Ministers action is fourefold.

The first is, his taking the bread and wine into his owne handes: this doth seale the action of God the Father, by which he, from all eternitie, did separate and elect his Sonne, to performe the duetie of a Mediatour betwixt God and man. Ioh. 6.27. For him hath the Father sealed.

The second is, his blessing of it, whereby he, by the recitall of the promises, and praiers conceiued to that ende, doth actually separate the bread and wine receiued from their common vnto an holy vse. This doth seale that action of God, by which he did in the fulnesse of time, send Christ to performe the of­fice of a Mediatour, vnto the which he was fore-ordained.

The third is, the breaking of the bread, and powring out of the wine: this doth seale the passion of Christ, by which he, verely vpon the crosse was, both in soule and bodie, bruised for our transgressions.

The fourth is, his distributing of the bread and wine into the hands of the communicants. This sealeth the action of God, offering Christ vnto all, yea, to the hypocrites; but giuing him indeede vnto the faithful, for the daily encrease of their faith, and repentance.

The action of the receiuer, is double.

The first is, his taking the bread and wine in his hand. This sealeth a spiritu­all action of the receiuer, namely, his apprehension of Christ by the hand of faith. Ioh. 1. 1 [...].

The second is, his eating of the bread, and drinking of the wine, to the nou­rishment [Page 112] of his bodie. This sealeth his application of Christ by faith, that the feeling of his true vnion and communion with Christ may daily be encreased. 1. Cor. 11.16. The cuppe of blessing which we blesse, is it not the communion of the blood of Christ? the bread which we breake, is it not the communion of the bodie of Christ?

That doctrine of Transubstantiation, which teacheth that the bread is tur­ned into the very bodie of Christ, and the wine into his blood, is a very fable: the reasons why, are these. I. In the first institution of the Supper, which was before Christ his passion, the bodie of Christ was then eaten as alreadie cruci­fied. Now, how the bodie of Christ crucified should after a corporall manner be eaten, he himselfe being not as yet crucified, it is impossible to imagine. II. The bread after the consecration, is distributed into parts: but the whole bo­die of Christ is receiued of euery singular communicant. III. The bread is the communion of Christs bodie: therefore not his very bodie. IV. By this meanes the bodie of Christ should not onely be made of the substance of the Virgin Marie, but also of the bakers bread. V. Let the bread & wine be kept for a time, and the bread will mould, and the wine turne to vineger after the consecration, by which we may conclude, that there did remaine the substāce of bread and wine. VI. This opinion quite ouerthroweth the sacramentall v­nion, namely, the proportion which is betwixt the signe and the thing signed.

Th [...] l [...]ke may be said of the Lutherans Consubstantiation, whereby they b [...]re men in hand that there is a coexistence, by which the bodie of Christ is eith [...] in, or with, or about the bread. Against this, these reasons may suffice: I. The [...]ho [...] [...]ction of the Supper is done in remembrance of Christ, now what [...]f the bodie of Christ were really present. II. Act. 3.21. Whom the heauens [...] containe, vntill the time that all things be restored. III. This is an essential propertie of euery magnitude, and therfore of the bodie of Christ, to be in one place, and circumscribed or compassed of one place. IV. If that Christs bodie were eaten corporally, then should the wicked as well as the faithfull be partakers of the flesh of Christ; but to eate his flesh, is to beleeue in him, and to haue eternall life. V. It were very absurd to thinke, that Christ sit­ting amongst his Disciples, did with his owne hands take his owne bodie, and giue it wholly to each of his Disciples.

Such as will, in an holy sort prepare themselues to celebrate the Lords Supper, must haue:

First, a knowledge of God and of mans fall, and of the promised restaura­tion into the couenant by Christ. 1. Cor. 11.26. So often as ye shall eate this bread, and drinke of this cuppe, ye shew the death of the Lord till he come. 29. and discerne his bodie.

Secondly, true faith in Christ: for euery man receiueth so much, as he be­leeueth he receiueth. Heb. 4.2. For vnto vs was the Gospel preached, as also vnto them: but the word, that they heard, profited not them, because it was not mixed with faith in those that heard it. Furthermore, true repentance of their sinnes. Esai 66.3. He that killeth a bullocke, as if he slue a man: he that sacrificeth a sheepe, as if he cut off a dogges necke: he that offereth an oblation, as if he offered swines blood: he that remembreth incense, as if he blessed an idol: yea, they haue chosen their owne [Page 113] waies, and their soule delighteth in their abominations. Psal. 26.6. I wash mine hands in innocency, O Lord, and so come before thine altar.

Thirdly, renued faith and repentance, for daily and new sinnes committed vpon infirmitie: because euery new sinne requireth a new act, both of repen­tance and faith: & this renouation must be seene by our reconciliation of our selues to our neighbours, for iniuries and wrongs. Mat. 5.23. If thou bring thy gift to the altar, and there remembrest that thy brother hath ought against thee, 24. Leaue thy gift before the altar, and goe, first be reconciled to thy brother, then come and offer thy gift. If thou canst come furnished with these things, abstaine not from the Lords table, by rea [...]n of thy many infirmities.

If being thus prepared, thou feelest that thou hast a corrupt and rebellious heart, know this: that then thou art well disposed to the Lords table, whē thou art liuely touched with a sense of thy crooked disposition. Luk. 4.18. The spirit of the Lord is vpon me, because he hath annointed me, that I should preach the Gos­pell to the poore: he hath sent me, that I should heale the broken hearted, that I should preach deliuerance to the captiues, and recouering of sight to the blind, that I should set at libertie them that are bruised. Mat. 15.24. He answered, and said, I am not sent, but to the lost sheepe of the house of Israel. The Lords Supper is a medicine to the diseased and languishing soule: and therefore men must as well seeke to purifie and heale their hearts in it, as to bring pure and sounde hearts vn­to it.

If thou feele in thy selfe some great defect and want of faith, pray vnto god earnestly, that he will vouchfafe to increase it. Mark. 9.24. The father of the child crying with teares, said, Lord, I beleeue, helpe mine vnbeleefe.

If thou canst not doe this thy selfe, vse the aide of the faithfull, which may by their faith carrie thee, as men did the sicke of the palsie vpon their sholders and laid him before Christ. Mark. 2.3.

If thou come not furnished on this maner to the Lords table, thou shalt be adiudged guiltie of the bodie and blood of Christ: as he is guiltie of high trea­son, who doth counterfeit or clip the Princes coyne. 1. Cor. 11.27. He that ea­teth this bread, and drinketh this cuppe vnworthily, shall be guilty of the body and blood of Christ.

But such as feele not thēselues penitent, they neither can come to the Lords table without repentance, least they eate and drink their own damnation, nei­ther must they deferre repentance, by which they may come, least they pro­cure to themselues finall destruction.

CHAP. 35. Of the degrees of executing Gods decree of Election.

VVE haue hitherto declared the outward meanes, whereby Gods de­cree is executed. Now follow the degrees of executing the same.

The degrees are in number two. The loue of God, and the declaration of his loue. Eph. 1.6. To the praise of the glory of his grace, wherwith he hath made vs accepted in his blood. 9. And hath opened vnto vs the mysterie of his will, according to his good pleasure, which he hath purposed in him.

Gods loue is that, whereby God doth freely loue all such as are chosen in [Page 114] Christ Iesus, though in themselues altogither corrupt. 1. Ioh. 4. 19. Wee loued him because he loued vs first. Rom. 5.8. God setteth out his loue towards vs, seeing that, while we were yet sinners, Christ died for vs. 10. For if when wee were enemies, we were reconciled to God by the death of his sonne, much more wee beeing reconci­led shall be saued by his life.

The declaration of gods loue is two-fold The first, towards infants elected to saluation: the second, towards men of riper yeares.

The declaration of Gods loue towards infants, is on this manner.

Infants alreadie elected, albeit they in the wombe of their mother before they were borne, or presently after, depart this life, they, I say, being after a se­cret and vnspeakable manner by Gods spirit engraffed into Christ obtaine e­ternall saluation. 1. Cor. 12. 13. By one spirit wee are all baptized into one bodie, whether Iewes, or Grecians, bond, or free, and haue beene all made to drinke into one spirit. Luk. 1. 35. The Angell answered, and said vnto her, The holy Ghost shall come vpon thee, and the power of the most High shall ouershadow thee: therefore also that holy thing, which shall be borne of thee, shall be called the sonne of God. 41. And it came to passe, as Elizabeth heard the salutation of Marie, the babe sprang in her bellie, and Elizabeth was filled with the holy Ghost. 64. And his mouth was opened immediately, and his tongue loosed, and he spake and praised God [...] 80. And the child grewe, & waxed strong in spirit. Iere. 1.5. Before I formed thee in the womb, I knew thee, and before thou camest out of the wombe, I sanctified thee.

I call the manner of infants saluation secret and vnspeakable, because I. they want actuall faith to receiue Christ: for actuall faith necessarily presupposeth a knowledge of Gods free promise, the which he that beleeueth, doth applie vnto himselfe: but this, infants cannot any waies possibly performe. And sure­ly if infants should haue faith actually, they generally either lo [...]e it when they come to mens estate, or at least shew no signes thereof, both which they could not doe, if before they had receiued actuall faith. Nay we see that in those of riper yeares, there are not so much as the shadowes or sparkes of faith to bee seene, before they be called by the preaching of the Gospell. II. Infants are said to be regenerated onely in regard of their internall qualities and inclinati­ons, not in regard of any motions, or actions of the minde, will, or affections. And therefore they want those terrors of conscience, which come before re­pentance as occasions thereof, in such as are of riper yeares of discretion. A­gaine, they are not troubled with that conflict and combate betwixt the flesh and the spirit, wherewith those faithfull ones that are of more yeares are mar­ueilously exercised.

CHAP. 36. Concerning the first degree of the declaration of Gods loue.

THe declaration of Gods loue, in those of yeres of discretion, hath especial­ly foure degrees. Rom. 8.30. 1. Cor. 1.30.

The first degree, is an effectuall calling, whereby a sinner being seuered frō the world, is entertained into Gods familie. Eph. 2.17. And came, and preached peace vnto you, which were a farre off, and to them that were neere. 19. Nowe ther­fore ye are no more strangers and forrainers, but citizens with the Saints, and of the [...]oushold of God.

[Page 115]Of this there be two parts. The first is, Election, which is a seperation of a sin­ner from the cursed estate of all mankind. Ioh. 15.19. If ye were of the world, the world would loue his own: but because ye are not of the world, but I haue chosen you out of the world, therefore the world hateth you.

The second is, the reciprocall donation or free gift of God the Father, whereby he bestoweth the sinfull man to be saued vpon Christ, and Christ a­gaine actually & most effectually vpon that sinfull man, so that he may bold­ly sa [...]e this thing, namely Christ, both God and man, is mine, and I for my be­nefit and vse enioy the same. The like we see in wedlocke: The husband saith, this woman is my wife, whome her parents haue giuen vnto men, so that, shee being fully mine, I may both haue her, and gouerne her. Againe, the woman may say, this man is mine husband, who hath bestowed himselfe vpon me, & doth cherish me as his wife. Rom. 8.32. He spared not his owne sonne, but gaue him for vs. Esa. 9.6. Vnto vs a child is born, & vnto vs a son is giuen. Ioh. 17.2. Thou hast giuen him power vpon all flesh, that he should giue eternall life to all thē whome thou hast giuen him. 6. I haue declared thy name to the men which thou gauest me out of the world: thine they were, and thou gauest them me, and they kept thy worde. 7. Nowe they know that all things, whatsoeuer thou hast giuen me, are of thee. Ioh. 10.29. My father, which gaue them me, is greater then all, and none is able to take them out of my fathers hands.

Hence commeth that admirable vnion, or coniunctiō, which is the ingraf­fing of such as are to be saued, into Christ, and their growing vp togither with him: so that after a peculiar manner, Christ is made the head, and euery repen­tant sinner, a member of his mysticall bodie. Ioh. 17.20. I pray not for these a­lone, but for them also which shall beleeue in me, through their word. 21. That they all may be one, as thou, O father, art in me, and I in thee: euen that they may be also one in vs. Eph. 2.20. We are members of his bodie, of his flesh, and of his bones. Ioh. 25.1. I am that true vine, and my father is the husbandman. 2. Euery branch that beareth not fruit in me, he taketh away: and euery one that beareth fruite, he pur­geth it, that it may bring forth more fruite. Eph. 2. 20. Built vpon the foundation of the Prophets and Apostles, [...]hose corner stone is Iesus Christ himselfe. 21. In whō all the building coupled togither, groweth vnto an holy temple in the Lord. 22. In whome ye are also built togither, to be the habitation of God by the spirit.

This, albeit it be a most neere and reall vnion, yet we must not thinke, that it, by touching, mixture, or, as it were, by souldring of one soule with another, neither by a bare agreement of the soules among themselues: but by the com­munion and operation of the same spirit, which beeing by nature infinite, is of sufficient abilitie to conioyne those things togither, which are of themselues farre distant from each other: the like we see in the soule of man, which con­ioyneth the head with the foote. Eph. 2.22. 2. Pet. 1.4. Whereby most great and precious promises are giuen vnto vs, that by them ye should be partakers of the godly nature, in that ye flie the corruption, which is in the world through lust. Phil. 2.1. If there be any consolation in Christ, if any comfort of loue, if any fellowship of the spi­rit, &c.

The things vnited. In this vnion not our soule alone is vnited with Christs soule, or our [...]lesh with his flesh: but the whole person of euery faithfull man, [Page 116] is [...]erely conioyned with the whol person of our Sauiour Christ God & man.

The manner of their vnion is this. A faithfull man first of all and immedi­atly is vnited to the flesh, or humane nature of Christ, & afterward by reason of the humanitie, to the Word it selfe, or diuine nature. For saluation and life dependeth on that fulnesse of the godhead which is in Christ, yet it is not cō ­municated vnto vs, but in the flesh, and by the flesh of Christ. Ioh. 6.5 [...]. Ex­cept ye eate the flesh, and drinke the blood of the Sonne of man, ye haue no life in you. 56. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.

The bond of this vnion. This vnion is made by the spirit of God applying Christ vnto vs: and on our parts by faith receiuing Christ Iesus offered vnto vs. And for this cause is it tearmed a spirituall vnion.

Christ, because he is the head of the faithfull, is to be considered as a pub­like man sustaining the person of all the elect. Hence is it that the faithfull are [...]aid to be crucified with Christ, and with him to die, & to be buried. Rom. 6.4, 5,6, to be quickened. Eph. 2.5. to be raised vp, and placed in heauen. v. 6. Col. 3.1. the which is not onely in regard of the hope of the faithful, but because they are accepted of God certainely to haue done all these things in Christ: e­uen as in Adams first sinne all his posteritie afterward was tainted of sinne.

A member of Christ is diuersly distinguished: and is so either before men, or God.

Before mē they are the members of Christ, who outwardly professing the faith, are charitably reputed by the Church as true members. But such decei­uing at length, both themselues and the Church, may be reprobates: & there­fore in Gods presence they are no more true members, then are the noxious humours in mans bodie, or a woodden legge or other ioynt cunningly faste­ned to another part of the bodie.

Againe, members before God, they are such, as either are decreed to be so, or actually are so already.

Such as are decreed to be so, are they, who, being elect from all eternitie, are either as yet not borne, or not called. Ioh. 10. 16. Other sheepe haue I, which are not of this fold: them also must I bring.

Actuall members of Christ, are either liuing or dying members.

An actuall liuing member of Christ is, euery one elected, which being en­graffed by faith, and the spirit into Christ, doth feele and shewe forth the po­wer of Christ in him.

An actuall dying or decaying member is, euery one truely engraffed into Christ, and yet hath no feeling of the power and efficacie of the quickening spirit in him. He is like vnto a benummed legge without sense, which indeede is a part of mans body, and yet receiueth no nourishment: such are those faith­full ones, who for a time doe faint and are ouercome vnder the heauie burthē of tentations, and their sinnes: such are also those excommunicate persons, who in regard of their engraffing are true members, howesoeuer in regard of the externall communion with the Church, and efficacie of the spirit, they are not members, till such time as they being touched with repentance, doe begin as it were, to liue againe.

God executeth this effectuall calling by certaine meanes.

[Page 117]The first, is the sauing hearing of the word of God, ^a which is, when the said word outwardly is preached, to such an one as is both dead in his sinnes, and doth not so much as dreame of his saluation. ^b And first of all, the Law shew­ing a man his sinne, and the punishment thereof, which is eternall death: after­ward the Gospel, shewing saluation by Christ Iesus, to such as beleeue. ^c And inwardly the eyes of the minde are enlightened, ^d the heart and eares opened that he may see, heare, and vnderstand the preaching of the word of God.

The second, is the mollifying of the heart, the which must be bruised in pie­ces, that it may be fit to receiue Gods sauing grace offered vnto it. Ezech. 11. 19. I will giue them one heart, and I will put a new spirit within their bowels. And I will take the stonie heart out of their bodies, and will giue them an heart of flesh.

There are for the brusing of this stonie heart, foure principal hammers. The first, is the knowledge of the law of God. The second, is the knowledge of sinne, both originall, and actuall, and what punishment is due vnto them. The third, is compunction, or pricking of the heart, namely, a sense and feeling of the wrath of God for the same sinnes. The fourth, is an holy desperation of a mans owne power, in the obtaining of eternall life. Act. 2.37. When they heard these things, they were pricked in heart, and said vnto Peter, and the rest of the A­postles, Men and brethren, what shall we doe? 38. Peter said vnto them, Repent, and be baptized euery one of you in the name of Iesus into the remission of sinnes, and ye shall receiue the gift of the holy Ghost. Luk. 15.17. Then he came to himselfe, and said, How many hired seruants at my fathers haue bread ynough, and I die for hun­ger? 18. I will rise, and goe to my father, and say vnto him, Father, I haue sinned a­gainst heauen, and before thee, 19. And am no more worthie to be called thy sonne: make me as one of thy hired seruants, &c. Matth. 15. 24. He answered, and said, I am not sent, but to the lost sheepe of Israel.

The third, is faith, which is a miraculous and supernaturall facultie of the heart, apprehending Christ Iesus, being applied by the operation of the holy Ghost, and receiuing him to it selfe. Ioh. 1.1,2,6.35. Iesus said vnto them, I am [Page 118] the bread of life, he that commeth vnto me shall neuer hunger: and he that beleeueth in me, shall neuer thirst. Rom. 9.30. What shall we say then? the Gentiles which followed not righteousnesse, haue attained vnto righteousnesse, euen the righteousnes which is of faith.

Christ is receiued, when euery seuerall person doth particularly apply vn­to himselfe, Christ with his merits, by an inward perswasiō of the heart, which commeth none other way, but by the effectuall certificate by the holy Ghost concerning the mercy of God in Christ Iesus. 1. Cor. 2.12. Wee haue receiued, not the spirit of the world, but the spirit which is of GOD, that we might knowe the things that are giuen to vs of GOD. Ezech. 12.10. I will poure the spirit of grace vpon the house of Dauid, and vpon the inhabitants of Ierusalem: and they shall looke vnto me, whome they haue wounded. Rom. 8.16. His spirit beareth witnesse to our spirit, that we are the sonnes of God. Eph. 1.13. In whom also ye haue trust, after that ye heard the word of truth, euen the Gospell of your saluation, wherein also after that ye beleeued, ye were sealed with the holy spirit of promise. 2. Cor. 1.22.

In the worke of faith, there are foure degrees, or motions of the heart, lin­ked and vnited togither, and are worthy the consideration of euery Christian.

The first, is knowledge of the Gospell, by the illumination of gods spirit. E­say 53.11. By his knowledge shall my seruant iustifie many. Ioh. 7.3. This is life e­ternall, that they knowe thee to be the onely very God, and whome thou hast sent Ie­sus Christ.

To this, in such as are truely humbled, is annexed a serious meditation of the promises in the Gospell, stirred vp by the sensible feeling of their owne beggerie.

And after the forsaid knowledge in all such as are enlightened, commeth a generall faith, whereby they subscribe to the trueth of the Gospell. Heb. 4.2. Vnto vs was the Gospell preached, as also vnto them: but the word that they heard profited not them, because it was not mixed with faith in those that heard it. 1. Tim. 1.19. Hauing faith and a good conscience, which some haue put away, and as concer­ning the faith, haue made shipwracke. 1. Tim. 2.4. Who will that all men should bee saued, and come vnto the knowledge of the trueth.

This knowledge if it be more full and perfect, is called in Greeke [...], that is, the full assurāce of vnderst [...] ̄ding. Col. 2.2. That their hearts might be comforted, and they knit togither in loue, and in all riches, of the full assu­rance of vnderstanding, to knowe the mysterie of God, euen the father, and of Christ. Rom. 14.14. I knowe, and am perswaded through the Lord Iesus, that there is no­thing vncleane of it selfe. Luk. 1.1. For as much as many haue taken in hand to set forth the storie of those things, whereof we are fully perswaded. 1. Thes. 1.5. Our go­spell was vnto you, not in word onely, but also in power, and in the holy Ghost, and in much assurance.

The second, is hope of pardon, whereby a sinner, albeit he yet feeleth not that his sinnes are certainly pardoned, yet he be beleeueth that they are pardo­nable. Luk. 15.18. I will goe vnto him father, and say, Father, I haue sinned against he [...]uen and against thee, and am no more worthie to be called thy sonne, make me as one of thy hired seruants.

The third, is an hungring and thirsting after that grace which is offered to [Page 119] him in Christ Iesus, as a man hungreth and thirsteth after meate and drinke. Ioh. 6.35. and 7.37. Reu. 21.6. And he said vnto me, It is done. I am A and Ω, the beginning and the ende, I will giue to him that is a thirst of the well of the water of life freely. Matth. 5.6. Blessed are they which hunger and thirst after righteousnes, for they shall be satisfied.

The fourth, is the approching to the throne of Grace, that there flying from the terror of the Law, he may take hold of Christ and finde fauour with God. Heb. 4.16. Let vs therefore goe boldly to the throne of grace, that we may re­ceiue mercie, and finde grace to helpe in time of neede.

This approching hath two parts. The first, is an humble confession of our sinnes before God particularly, if they be knowne sinnes; and generally, if vn­knowne: this done, the Lord forthwith remitteth all our sinnes. Psalm. 32.5. I thought, I will confesse against my selfe my wickednesse vnto the Lord, and thou for­gauest the punishment of my sinne. Selah. 2. Sam. 12. 13. Dauid said to Nathan, I haue sinned against the Lord: wherefore Nathan said to Dauid, The Lord hath ta­ken away thy sinne, thou shalt not die. Luk. 15.19.

The secōd, is the crauing pardon of some sinnes, with vnspeakable sighes, and in perseuerance. Luk. 15.21. Act. 8.22. Repent of this wickednesse, and pray God, that if it be possible, the thought of thine heart may be forgiuen thee. Rom. 8. 26. The spirit helpeth our infirmities: for we knowe not what to pray as we ought: but the spirit it selfe maketh request for vs, with sighes which cannot be expressed. Hos. 14.2,3. O Israel, returne vnto the Lord thy God, for thou hast fallen by thine iniqui­tie: Take vnto you wordes, and turne to the Lord, and say to him: take away al iniqui­tie, and receiue vs gratiously.

The fift arising of the former, is an especiall perswasion imprinted in the heart by the holy Ghost, whereby euery faithful man doth particularly apply vnto himselfe those promises which are made in the Gospell. Matth. 9.2. They brought vnto him a man sicke of the palsie: and when Iesus saw their faith, he saide vnto the sicke of the palsie, Sonne, be of good comfort, thy sinnes are forgiuen thee. Mat. 15.28. O woman, great is thy faith, bee it vnto thee as thou desirest. Gal. 2.20. I liue, yet not I nowe, but Christ liueth in me: and in that I nowe liue in the flesh, I liue by the faith of the sonne of God, who hath loued me, and giuen himselfe for me.

This perswasiō is, & ought to be in euery one, euē before he haue any ex­periēce of Gods mercies. Mat. 15.22. A womā, a Canaanite, came out of the same coasts, and cried, saying vnto him, Haue mercie on me, O Lord, the sonne of Dauid, my daughter is miserably vexed with a deuill, &c. 23,24,25,26,27. Ioh. 20.29. Iesus said vnto him, Thomas, because thou hast seene me, thou beleeuest: blessed are they which haue not seene, and haue beleeued. Hebr. 11. 1. Faith is the ground of things hoped for, and the euidence of things which are not seene. In philosophy wee first see a thing true by experience, and afterward giue our assent vnto it: as in naturall philosophy; I am perswaded that such a water is hot, because when I put mine hand into it, I perceiue by experience an hot qualitie.

But in the practise of faith it is quite contrarie. For first, we must consent to the word of God, resisting all doubt and diffidence, and afterward will an ex­perience, and feeling of comfort followe. 2. Chron. 20.20. Put your trust in the Lord your God, and ye shall be assured; beleeue his Prophets, and yee shall prosper. [Page 120] They therefore doe very ill, who are still in a doubt of their saluation, because as yet, they feele not in themselues, especiall motions of Gods spirit.

Thus much concerning the way which God vseth in begetting of faith. There are beside this, two notable degrees of faith. The one is, the lowest, and as I may speake, the positiue degree: the other is the highest, or superlatiue.

The lowest degree of faith, is called [...], a little or weake faith, like a graine of mustard seede, or smoking flaxe, which can neither giue out heate nor flame, but onely smoke. Math. 8.25. His Disciples awaked him, saying, Saue, master, we perish. 26. And he said vnto them, Why are ye fearefull, O ye of little faith. Math. 7.20. If ye haue faith as much as a graine of mustard seede, ye shall say vnto the mountaine, Mooue, and it shall remooue. Esay 42.3. The smoking flaxe shall he not quench.

Faith is then said to be weake and feeble, when as, of those fiue degrees a­boue mentioned, either the first, which is knowledge, or the fift, which is, appli­cation of the promises, is very feeble, the rest remaining strong. Rom. 14.2. One beleeueth that he may eate all things, and another which is weake, eateth hearbes. 3. Let not him that eateth, despise him that eateth not: and let not him which eateth not, iudge him which eateth: for God hath receiued him. The Apostles although they beleeued, that Christ was the Sonne of the liuing God: yet they were ig­norant of his death and his resurrection. Matth. 16. 16. Ioh. 6.69. Matth. 17. 22. Luk. 9.49. They vnderstood not that word: for it was hid from thē, so that they could not perceiue it. Act. 1.6. They asked him, saying, Lord, wilt thou restore at this time the kingdome of Israel?

For the better knowledge of this kind of faith, we must obserue these two rules.

• I. A serious desire to beleeue, and an indeauour to obtaine Gods fauour, is the head of faith Mat 5.6. Blessed are they which hunger and thirst after righ­teousnesse, for they shall be satisfied. Reu. 21.6. I will giue to him that it is a thirst, of the well of the water of life freely. Psal. 145.19. He will fulfill the desire of them that feare him: he also will heare their crie, and will saue them. For in such as be­gin to beleeue and to be renued, the minde will lie not idle, but being mooued by the holy ghost, striue with doubtfulnesse and distrust, & indeauour to put their assent to the sweete promises made in the Gospell, and firmely to apply the same to themselues, and in the sense of their weakenesse, desire assistance from aboue, and thus faith is bestowed.
• II. God doth not despise the least sparke of faith, if so be, it, by little and little, doe encrease, and men vse the meanes to increase the same. Luk. 17.5. The Apostles said vnto the Lord, encrease our faith. 6. And the Lord said, If ye had faith as much as a graine of mustard seed, and should saie vnto this mulberrie tree, Plucke thy selfe vp by the rootes, and plant thy selfe in the sea, it should euen obey you. Man must therefore stirre vp his faith, by meditation of Gods word, serious pray­ers, and other exercises belonging vnto faith.

The highest degree of faith, is [...], a full assurance, which is not onely certaine and true but also a full perswasion of the heart, whereby a Christian much more firmely taking hold on Christ Iesus, maketh full and resolute ac­count that God loueth him, and that he will giue to him by name, Christ, and [Page 121] all his graces pertaining to eternall life, Rom. 4.20. Neither did be doubt of the promise of God through vnbeleefe, but was strengthened in the faith, and gaue glory to God. 21. Beeing fully assured that he, which had promised, was able also to doe it. Rom. 8.38. I am perswaded, that neither life, nor death, &c. can separate vs from the loue of God which is in Christ Iesus. 1. Sam. 17.36. Thy seruant slue both the lyon and the beare: therfore this vncircumcised Philistim shall be as one of them, see­ing he hath railed on the hoste of the liuing God. Psal. 23.6. Doubtlesse, kindnesse and mercy shal follow me all the daies of my life. Conferred with v. 1,2,3,4.

Man commeth to this high degree, after the sense, obseruation, & long ex­perience of Gods fauour and loue.

Quest. Whether is iustifying faith commanded in the law?

Answer. It is commanded in the lawe of faith, namely, the Gospel, but not in the law of works, that is, in the morrall law. Rom. 3.27. the reasons are these: I. That which the law reuealeth not, that it commandeth not: but the lawe is so farre from reuealing iustifying faith, that it neuer knew it. II. Adam had fully before his fall written in his heart the morall lawe, yet had he not iustifying faith, which apprehendeth Christ.

Obiect. I. Incredulitie is condemned by the law.

Answer. That incredulitie which is toward God, is condemned in the lawe, but that incredulitie which is against the Messiah Christ Iesus, is condemned by the Gospel. For as by the Gospel [...] not by the law, incredulitie in the Sonne as Mediatour, appeareth to be a sinne: so likewise not by the law is increduli­tie in the Messiah condemned, but by the Gospel, which commandeth vs to heare him and to beleeue in him. Mat. 17.5. 1. Ioh. 3.23. Thus it is plaine that this sinne, not to beleeue in Christ, is expressely and distinctly made manifest, and condemned by the Gospel. And albeit the knowledge of sinne be by the law, yet not euery thing which doth reprooue, and declare some sinne, is the lawe of workes or belongeth thereto.

Obiect. II. But ceremonies belong to the decalogue.

Answer. Ceremonies may be as examples referred to the decalogue, but indeede they are appendants to the Gospell.

CHAP. 37. Concerning the second degree of the declaration of Gods loue.

THe second degree, is iustification, whereby such as beleeue, are accoun­ted iust before God, through the obedience of Christ Iesus. 2. Cor. 5.21. He hath made him to be sinne for vs, which knewe no sinne: that we should bee made the righteousnesse of God in him. 1. Cor. 1.30. Rom. 5.19. As by one mans disobe­dience many were made sinners, so by the obedience of one ( that is, Iesus Christ, v.17.) shall many also be made righteous.

Quest. Whether did Christ performe full obedience to the law, for vs men alone, or for himselfe also.

Answer. I. Not for himselfe, as some not rightly would haue him: for the flesh of Christ beeing hypostatically vnited to the Word, and so in it selfe fully sanctified, was euen from the first moment of conception, most worthy to be blessed with eternall life. Therefore by all that obedience which he perfor­med [Page 122] after his conception, Christ, he merited nothing for himselfe. II. For vs, namely, for the faithfull, he fulfilled all the righteousnes of the law: and hence is it that he is called the ende of the law vnto righteousnes to euery one that belee­ueth. Rom. 10.

Here may be obiected: I. Christ as he is man, is bound to performe obedi­ence to the law for himselfe.

Answer. He is not bound by nature, but of his owne accord: for he was not a bare man, but God and man. And albeit Christ did neither suffer nor fulfill the law, but in that flesh which he tooke vpon him; yet by reason of the hypo­staticall vnion, this his passion and obedience hath respect vnto the whole per­son, considered as God and man, and therefore his obedience was not due on his part, and so was without merit to himselfe: yea, in that the flesh of Christ is vnited to the person of the Word, and so exalted in dignitie and sanctitie a­boue all Angels, it may seeme to be exempted from this naturall obligation of performing the law.

II. If then Christ performed the law for vs, we are no more now bounden to the obseruance of the same: as we doe not vndergoe eternall punishments for our sinnes, the which Christ in his person did beare vpon the crosse.

Answer. If we keepe the same respect of performing obedience to the law, the consequence is very true, otherwise it is not so: for Christ performed obe­dience to the law for vs, as it is the satisfaction of the law: but the faithfull they are bounden to obedience, not as it is satisfactorie, but as it is a document of faith, and a testimonie of their gratitude towards God, or a meanes to edifie their neighbours: euen as Christ suffering punishments for our sinnes, we also suffer punishments as they are either trialls, or chastisments vnto vs.

III. The law and iustice of God doth not togither exact both, namely, o­bedience, and punishment.

Answer. In mans perfect estate, the iustice of God requireth onely obedi­ence: but in his estate corrupted, he requireth both obedience, and punish­ment. Punishment, as the law is violated: obedience, that legall iustice may be performed. Gal. 3.10. It is therefore plaine, that not onely Christs passion, but also his legall obedience, is our righteousnes before God.

Iustification hath two parts: Remission of sinnes, and imputation of Christs righteousnes.

Remission of sinnes, is that part of iustification, whereby he that beleeueth, is freed from the guilt and punishment of sinne, by the merits of the passion of Christ. Coloss. 1.21,22. You hath he now reconciled in the body of his flesh through death to make you holy, and vnblameable, and without fault in his sight. 1. Pet. 2.24. Who, in his owne flesh, bare our sinnes in his bodie, on the tree, that we beeing deliue­red from sinne, should liue in righteousnes, by whose stripes ye are healed.

Imputation of righteousnes, is the other part of iustification, whereby such as beleeue, hauing the guilt of their sinnes couered, are accounted iust in the sight of God, through Christs righteousnes. 2. Cor. 5.21. Psal. 32.1. Blessed is he whose wickednes is forgiuen, and whose sinne is couered. Rom. 4. the whole chap­ter, where the Apostle repeateth imputation eleuen times. Philip. 3.9. I haue counted all things losse, and doe iudge them to be domage, that I might winne Christ, [Page 123] and might be f [...]d in him, that is, not hauing mine owne righteousnes, which is by the law, but that which is through the faith of Christ, euen the righteousnes which is of God through faith.

The forme of iustification, is, as it were, a kinde of translation of the belee­uers sinnes vnto Christ, and againe Christs righteousnes vnto the beleeuer, by meanes of Gods diuine imputation. As is apparant in this picture falling.

This obedience of Christ, is called the Righteousnes of God, and of Christ. Of God, I. not because it is in God, but of God: for it taketh all the power and merit it hath from the deiti [...] of the Sonne: whence it is that Ieremie saith, Iehouah our Righteousnesse. II. God doth onely accept of it for vs, because that alone maketh vs boldly to approch vnto Gods throne of grace, that we may haue pardon for our sinnes, and be receiued to eternall life. It is also cal­led the Righteousnesse of Christ, because being out of vs, it is in the humani­tie of Christ as in a subiect.

Obiect. I. No man is made iust by another mans iustice.

Answer. This iustice is both an others, and ours also. An others, because it is in Christ as in a subiect: ours, because by meanes of the forenamed vnion, Christ with all his benefits is made ours.

Obiect. II. The ancient fathers neuer dreamed of this imputatiue iustice, and it may seeme too of no greater continuance then fiftie yeares.

Ans. This is both false, & impious to affirme. August. 3. Tract. vpon Iohn, saith, All such as are iustified by Christ, are iust not in themselues, but in him. Bar­nard in his sermon (ad milites templi cap: 11.) Mors in Christi morte fugatur, & Christi iustitia nobis imputatur: that is, Death in Christ his death is put to flight, and the iustice of Christ is imputed vnto vs. And in his 62. sermon v [...]on the Can­ticles: Where is there any rest (saith he) but in the wounds of our Sauiour? I will further sing, but what? mine owne iustice? nay, O Lord, I will remem­ber thy iustice alone: for that is also my iustice. For thou wast made of God vnto me iustice: But should I feare, whether that one iustice would suffice two? nay it is not a short cloake that is not able to couer a couple. Thy iustice is iustice for euermore, and will both couer thee and me, it is largely large and eternall iustice: and in me it couereth the multitude of my sinnes, &c. Aug­ust. [Page 124] lib. de Spiritu & litera cap. 9. & 26. We must vnderstand this saying so. The do­ers of the Law shall be iustified, that we may know, that there are no doers of the law but such as are iustified, so that they are not first doers of the law, and then iustified, but first iustified, and then doers of the law. So it is said they shall be iu­stified, as if it should be said, they shall be reputed iust and ac [...]ounted iust.

Iustification hath annexed vnto it Adoption, whereby all such as are pre­destinate to be adopted, receiue power, to be actually accounted the sonnes of God by Christ. Eph. 1. 5. Who hath predestinate vs, to be adopted through Iesus Christ, vnto himselfe, according to the good pleasure of his will.

By meanes of adoption, God hath bestowed many notable priuiledges vp­on his children. I. They are the Lords heires apparant. Rom. 8.17. If we be children, we be also heires, euen the heires of God.

II. They are fellow heires with Christ, yea kings. Rom. 8. 17. Rev. 1.6. And made vs Kings and Priests, euen to God his Father.

III. All their afflictions, yea euen their wants, and offences, are turned to trials or fatherly chastisments, inflicted vpon them for their good. Rom. 8.28. We know that all things worke together for the best, vnto them that loue God. 36. It is written, for thy sake are we killed all the day long: we are counted as sheepe for the slaughter. 37. Neuerthelesse, in all these things, we are more then conquerours tho­rough him that loued vs. Psal. 89.32. I will visit their transgressions with the rodde, and their iniquitie with strokes. 33. Yet my louing kindnes will I not take from him. 2. Cor. 12.7. There was giuen vnto me a pricke in the flesh, the messenger of Satan to buffet me, because I should not be exalted out of measure. 2. Sam. 7. 14. I will be to him a father, and he shall be to me a sonne: and if he sinne, I will chasten him with the rodde of men, and with the plagues of the children of men.

IV. They haue dominion ouer all creatures, yet so, as that in this life they haue onely right to the thing; but after this life also in the same. Whence it is apparant, that the faithfull alone haue the true vse of the Lords goods, I. be­cause their persons are in Christ acceptable vnto him, in whom also they haue restitution made vnto them of those goods which they lost in Adam, that they may with a good conscience vse them. II. They vse them with thanksgiuing to their ends appointed by God. 1. Cor. 3.22,23. Whether it be Paul, or Apol­los, or Cephas, or the world, or life, or death, whether they be things present, or things to come, euen all are yours. Heb. 2.7. Thou madest him little inferiour to the Angels, thou crownedst him with glorie and honour, and hast set him aboue the workes of thine hands. 8. Thou hast put all things in subiection vnder his feete.

Last of all, they may haue the Angels as ministring spirits attending vpon them for their good. Hebr. 1.14. Are they not all ministring spirits, sent forth to minister for their sakes which shall be heires of saluation? Psal. 34.7. The Angel of the Lord pitcheth round about them that feare him, and deliuereth them.

CHAP. 38. Concerning the third degree of the declara­tion of Gods loue.

THe third degree, is Sanctification, whereby such as beleeue, beeing deli­uered from the tyrannie of sinne, are by little and little renued in holines and righteousnes. 1. Ioh. 3.9. Whosoeuer is borne of God, sinneth not: for his seede [Page 125] remaineth in him, neither can he sinne, because he is borne of God. Rom. 8.1. There is no condemnation to those which are in Christ Iesus, which walke not after the flesh but after the spirit.

Sanctification hath two parts: Mortification, and Viuification.

The mortification of [...]inne, is the first part of sanctification, whereby the power of sinne is abated, and crucified in the faithfull. Rom. 6.2. How shall we that are dead to sinne, liue yet therein? 3. Know ye not that all we which haue beene baptized into Iesus Christ, haue beene baptized into his death? 4. We are buried then with him by baptisme into his death, that like as Christ was raised vp from the dead, by the glorie of the father, so we also should walke in newnes of life. Eccles. 5.6, 7, 11, 12, 13. Galat. 5.24. They which are Christs ha [...]e crucified the flesh, with the af­fections and lusts thereof.

The meanes that worke mortification, is the death & buriall of Christ, frō whence, sinn being by it at the first nipped in the head, proceedeth such a ver­tue, as doth both keepe vnder the strength that it cānot break out as it would, and in man, as it were in a graue, doth cause it to die and eke putrifie. Rom. 6.6. Our old man is crucified with him, that the bodie of sinne might be destroyed.

The power of Christ his death, is a certaine power issuing into his humani­tie, suffering, and dying, from his deitie; whereby he did; in the [...]ame his huma­nitie, both concerning the guilt, and also the punishment, vanquish our sinne, imputed vnto him, beeing our suretie: that in like sort, he, in vs his members, might by the same power abolish the corruption of sinne.

Viuification, is the second part of sanctification: whereby inherent holines being begun, is still augmented and enlarged. First, we receiue the fi [...]st fruits of the spirit, then a continuall encrease of them. Eph. 4.23. Be renued in the spi­rit of your minde. 24. And put on the new man which after God is created in righ­teousnes, and true holines. Eph. 2. 1. And you, hath he quickned, that were dead in trespasses and sinnes. Gal. 2. 20. Thus I liue, yet not I now, but Christ in me: and in that I now liue by the flesh, I liue by the faith of the Sonne of God, who hath loued me, and giuen himselfe for me. Rom. 8.23. We which haue the first fruits of the spi­rit, euen we doe sigh in our selues, waiting for the adoption, euen the redemption of our bodies. 1. Cor. 15.45. The first man Adam was made a liuing soule, [...]nd the se­cond man Adam was made a quickning spirit.

The efficient cause of them both is the holy Ghost, who doth by his diuine power conuey himselfe into the beleeuers hearts, and in them, by applying the power of Christ his death; and resurrection, createth holinesse. Iob 3 [...].24, 25. Rom. 8.9. Now ye are not in the flesh, but in the spirit, because the spirit of God dwelleth in you: but if any man haue not the spirit of Christ, the same is not his. 11. But if the spirit of him that raised vp Iesus from the dead dwell in you, he that rai­sed vp Christ from the dead, shall also quicken your mortall bodies, because that his spirit dwelleth in you.

The preseruatiue of viuification, is a vertue deriued from Christs resurre­ction, to those that are quickned, which maketh them to rise vp to newnesse of life. Philip. 3.10. That I may know him, and the vertue of his resurrection.

The power of Christs resurrection is that, whereby he [...]irst, did in his owne [...]lesh, as conquerer ouer death and sinne, beginne to liue with God, and to be [Page 126] exalted aboue euery name: and then by it, he, in his members, sinne beeing d [...]ad and buried, doth cause in them a studie and purpose to liue according to the will of God.

Furthermore, this inherent holines is to be distinguished into parts, accor­ding to the seuerall faculties of the bodie & soule of man. 1. Th. 5.23. The very God of peace sanctifie you throughout: And I pray God, that your whole spirit, soule, and bodie may be kept blamelesse, vnto the comming of our Lord Iesus Christ.

I. The holines or renuing of the minde, which is the illumination thereof, to the knowledge of the will of God. Coloss. 1.9. We cease not to pray for you, and to desire that ye might be fully filled with knowledge of his will, in all wisdom and spirituall vnderstanding. 1. Cor. 12.8. To one is giuen by the spirit, the speech of wis­dome, to an other the speech of knowledge, by the same spirit.

Illumination, is either spirituall vnderstanding, or spirituall wisdome.

Spirituall vnderstanding, is an illumination of the minde, whereby it ac­knowledgeth the knowne truth of the word of God.

Spirituall wisdome, is also an illumination of the minde, whereby the same truth, is applied to the good ordering of particular both things and actions, as person, place, and time require.

These two, haue these effects, which follow.

• I. To discerne betweene good and euill. Heb. 5.14. Strong meate belongeth to them that are of age, which through long custome haue their exercised to discerne both good and euill. Phil. 10.1. That we may discerne things that differ one from an other.
• II. To discerne of spirits. 1. Ioh. 4.1. Deerely beloued, beleeue not euery spi­rit, but trie the spirits whether they are of God. 1. Thess. 5.21. Trie all things, and keepe that which is good. Act. 17.11. There were more noble men, then they which were at Thessalonica, which receiued the word with all readines, and searched the Scriptures daily, whether these things were so.
• III. To meditate vpon the word and works of God. Psal. 1.2. But his de­light is in the Law of God, and in that Law doth exercise himselfe day and night. Psal. 119.15. I will meditate in thy precepts, and consider thy waies. Psal. 107. the whole psalme.
• IV. To discerne and acknowledge mans owne inward blindnes. Psal. 119.33. Teach me, O Lord, the way of thy statutes, and I will keepe it vnto the end [...]. 28. Open mine eyes, that I may see the wonders of thy Law.

II. The sanctitie of the memorie, is an abilitie to keepe a good thing, when it is offered to the minde, and as neede serueth, to remember it. Psal. 119.11. I haue hid thy promise in mine heart, that I might not sinne against thee. Psal. 16.7. I will praise the Lord who hath giuen me coūsell: my reines also teach me in the nights. Luk. 2.51. His mother kept all these things in her heart.

III. The sanctitie of conscience, which is a grace of God, whereby a mans conscience excuseth him for all sinnes, after they are forgiuen him in Christ, as also of his vpright walking in the whole course of his life. 1. Tim. 1.19. Hauing faith and a good conscience, which some hauing put away, &c. 1. Cor. 4.4. I know no­thing by my selfe: yet am I not thereby iustified. Act. 23. 1. Paul said, I haue in all good conscience, serued God vntill this day. Act. 24.16. I endeauour my selfe to haue [Page 127] alway a cleare conscience, toward God and toward men. Psal. 26. 1, 2, 3. Iudge me, O Lord, for I haue walked in mine innocencie, my trust hath beene also in the Lord: therefore shall I not slide. Prooue me, O Lord, and trie me, examine my reines and mine heart. For thy louing kindnesse is before mine eyes, therefore haue I walked in thy truth.

Hence, in all godly men ariseth the inward peace of God, and the outward alacritie in the countenance. Phil. 4.7. The peace of God which passeth all vnder­standing, shall preserue your hearts and mindes in Iesus Christ. Prov. 28.1. The wicked flee, when none pursueth: but the righteous are bold as a Lyon.

IV. Sanctitie of will, whereby man beginneth to will that which is good, and to refuse the contrarie. Therfore in this estate, the will is partly freed from bondage, partly in bondage to sinne. Phil. 2. 13. It is God which worketh in you, both the will and the deede, euen of his owne pleasure. Rom. 7. 18. I know that in me, that is, in my flesh, dwelleth no good thing: for to will is present with me, but I finde no meanes to performe that which is good, &c. v. 19, 20, 21, 22.

V. Sanctitie of affections, is the right moouing of them. 1. Thess. 5. 23. Rom. 7.24.

Affections of most especiall note, are these:

• I. Hope, whereby men with sighings, looke for the accomplishing of their redemption. Rom. 8.23.

  This hope, when it is once strong and liuely, hath also her [...], that is, full assurance, as faith hath. Heb. 6.11. And we desire that euery one of you shewe the same diligence, to the full assurance of hope vnto the ende. 1. Pet. 1.3, Blessed be God, euen the Father of our Lord Iesus Christ, which, according to his aboundant mercie, hath begotten vs againe vnto a liuely hope, by the resurrection of Iesus Christ from the dead.

• II. Feare of offending God, because of his mercie, 1. Pet. 1.17. If yee call him father, which without respect of person, iudgeth according to euery mans worke, passe the time of your dwelling here in feare. Psal. 103.4. There is mercie with thee, that thou maist be feared.
• III. A base account of all worldly things, in respect of Christ Iesus. Phil. 3. 7. But the things that were aduantage to me, I accounted losse for Christs sake. 8. Yea doubtlesse, I thinke all things but losse, for the excellent knowledge sake of Christ Iesus my Lord, for whome I haue counted all things losse, and doe iudge them to be [...]o [...]g, that I might winne Christ.
• IV. The loue of God in Christ, which is like vnto death, and as a fire that cannot be quenched. Cant. 8.6. Loue is strong as death, iealousie is cruell as the graue, the coles thereof are fire coles, and a vehement flame.
• V. A feruent zeale to Gods glorie. Rom. 9.3. I vvould wish my selfe to be separate from Christ, for my brethren, that are my kinsmen, according to the flesh.
• VI. An anguish of minde for our owne sinnes and others also. Psal. 119.1 [...]6. Mine eyes gush out with teares, because men keepe not thy law. 2. Pet. 2.7. And deliuered iust Lot, being vexed with the vncleanly conuersation of the wicked. 8. For he beeing righteous, and dwelling among them, in seeing and hearing, vexed his righ­teous soule from day to day, with their vnlawfull deedes.
• [Page 128]VII. Exceeding great ioy in the holy Ghost. Rom. 14.17. The kingdome of God is not meate and drinke, but righteousnes, and peace, and ioy in the holy Ghost.

VI. Sanctitie of bodie, whereby it is a sit instrument for the soule to ac­complish that which is good. Rom. 6.19. As ye haue giuen your members ser­uants to vncleannesse, and to iniquitie, to commit iniquitie: so now giue your members seruants vnto righteousnes in holines.

CHAP. 39. Of Repentance and the fruits thereof.

FRom sanctification, Repentance is deriued, because no man can earnestly repent, except he, denying himselfe, doe hate sinne, euen from his heart, and embrace righteousnes. This no man either will, or can performe, but such an one as is in the sight of God regenerated and iustified, and indued with true faith. Therefore albeit in such as are conuerted, repentance doth first manifest it selfe, yet regarding the order of nature, it followeth both faith and sanctifi­cation. Hence also is it euident that this repentance, legall contrition beeing some occasion, and, as it were, a preparation to true conuersion, is begotten by the preaching of the Gospel.

Repentance is, when a sinner turneth vnto the Lord. Act. 26.20. He shewed first vnto them of Damascus, and at Ierusalem, and through all the coasts of Iudea, and then to the Gentiles, that they should repent and turne to God, and to doe workes worthie amendment of life. 1. Ioh. 3.3. Euery man that hath this hope in him, purgeth himselfe, as he is pure.

This is performed, when as any one, by the instinct of the holy Ghost, doth purpose, will, desire, and endeauour to relinquish his former sinnes, and to be­come a new man. Psal. 119.112. I haue applied my heart to fulfill thy statutes al­way, euen vnto the ende. 1. Ioh. 3.3. Act. 11.23. Who when he was come, and had seene the grace of God, was glad, and exhorted all, that with purpose of heart, they would cleane vnto the Lord.

The fruit of Repentance is, a Christian conuersation, wherein are brought forth fruits worthie amendment of life. Matth. 3.8. Bring yee therefore forth fruits worthie of repentance.

A Christian conuersation, is such a course of life, whereby we, following Christs example, doe by him, performe new obedience to God. Math. 11.29. Take my yoke on you, and learne of me, that am meeke and lowly in heart: and ye shall finde rest vnto your soules. 1. Pet. 4.1. For as much as Christ hath suffered for vs in the flesh, arme your selues likewise with the same minde, which is, that he which hath suffered in the flesh, hath ceased from sinne. 1. Pet. 2.21. For hereunto are ye called, for Christ also suffered for vs, leauing vs an ensample that we should follow his steps. 1. Pet. 3.10, 11. If any man long after life, and to see good daies, let him refraine his tongue from euill, and his lippes that they speake no guile. Let him eschew euill and doe good, let him seeke peace and follow after it.

There are two parts of new obedience: the deniall of our selues, and the profession of Christ. Math. 16.24. If any man will follow me, let him forsake him­selfe, take vp his crosse, and follow me.

The deniall of our selues, consisteth partly in Christian warrefare, partly in the patient bearing of affliction.

CHAP. 40. Of Christian warfare.

CHristian warfare, is concerning the right way of fighting in the spirituall battell.

The partes thereof, are the preparation to battell, and the combate it selfe.

To the preparation, we must vse the complet armour of God. Eph. 6.13. For this cause, take vnto you the whole armour of God, that yee may be able to resist in the euill day, and hauing finished all things, stand fast.

The parts hereof, are especially sixe. I. Trueth. II. Iustice. III. Euangelicall obedience. IV. Faith. V. The word of God. VI. Continuall and feruent pray­er with watching. Eph. 6.14. Stand therefore, and your loynes girded about with veritie, and hauing on the brestplate of righteousnesse. 15. And your feete shodd with the preparation of the Gospell of peace. 16. Aboue all, take the sheild of faith, wher­with ye may quench all the fierie dartes of the wicked. 17. And take the helmet of saluation, and the sword of the spirit, which is the word of God. 18. And praie alwaies with all manner praier and supplication in the spirit, and watch thereunto with all perseuerance and supplication for all Saints. 1. Pet. 5.8. Be sober, and watch: for your aduersarie the deuill, as a roaring lyon, walketh about seeking whome hee may de­uoure.

The combate, is a mutuall conflict of them that fight spiritually.

The warriours, are the tempter and the Christian souldier. Ephes. 6.12. For we werestle not against flesh and blood, but against principalities, against powers, and against the wordly gouernours, the princes of the darkenesse of this world, against spi­rituall wickednesses, which are in high places.

The Tempter, is the prince, or his helpers. The prince, is Satan and his an­gels, which are spirituall wickednesses, in high things. His helpers are the flesh and the world.

The conflict of all these, is temptation, whereby man is prouoked to cōmit such wickednes, as is hurtfull to the saluation of his soule. 1. Pet. 2.11. Dearly beloued, I beseech you, as strangers and pilgrims abstaine from fleshly lusts, which fight against the soule.

In the Souldier, two things are to be considered: his resisting and his fall.

Resistance is an action, whereby the souldier doth withstand temptation, through grace working inwardly in him. 1. Ioh. 2.14. I write vnto you babes, be­cause ye haue knowne the father: I haue written to you fathers, because ye haue known him that is from the beginning: I haue written to you yong men, because ye are strong, and the word of God abideth in you, and ye haue ouercome the wicked. 1. Pet. 5.8. Eph. 6.16. Psal. 91.13. Thou shalt walke vpon the lyon and aspe: the young lyon and the dragon shalt thou tread vnder feete.

To confirme this, these preseruatiues which follow, are very necessarie.

• I. When thou art tempted to sinne, doe not onely abstaine from it, but ear­nestly loue and followe after the contrarie. Ioh. 8.44.
• II. Neuer yeeld or consent to Satans wordes, whether he speake the truth, accuse falsely, or flatter dissemblingly. Ioh. 8.44. Yee are of your father the deuil, and the lusts of your father ye will doe: he hath beene a murderer from the begin­ning, [Page 130] and abode not in the truth, because there is no truth in him: when he speaketh a lie, then speaketh he of his owne: for he is a lier and the father thereof. Mark. 1.24. And cried with a loud voice, and said, What haue I to do with thee, Iesus, the sonne of the most high God. And Iesus said, Hold thy peace and come out of him. Act. 16.17. Shee followed Paul and vs, and cried, saying, These men are the seruants of the most high God, which shewe vnto vs the waie of saluation, &c. August. Serm. 241.
• III. One temptation is to be looked for after another, and then especially, when our enemie after he hath set his snares, is at rest: for the deuill neuer ma­keth an ende of his malice. 1. Pet. 5.8.

The fall is, whereby the souldier through infirmitie fainteth, being subdued by the power of the enemie. Gal. 6.1. Brethren, if a man be fallen by occasion into any fault, ye which are spirituall, restore such a one with the spirit of meeknesse, consi­dering thy selfe, least thou also be tempted.

To this appertaineth the spirituall remedie. A remedie, is a thing hauing aptnesse to restore him which is fallen to his former estate. Gal. 6.1.

And here two things must alwaies be thought on.

• I. If there be a willing mind, euery one is accepted for that grace which he hath, not for that which he hath not. 2. Cor. 8.12. For if there be first a willing mind, it is accepted according to that a mā hath, & not according to that he hath not
• II. In all these things, whosoeuer will lead a godly life in Christ, the power of God is to be made perfect through their infirmitie. 2. Cor. 12.9. And hee said vnto me, My grace is sufficient for thee, for my power is made perfect through weakenesse: very gladly therefore will I reioice rather in mine infirmities, that the power of God may dwell in me. 10. Therefore I take pleasure in infirmities, in repro­ches, in necessities, in persecutions, in anguish for Christs sake, for when I am weake, then am I strong.

CHAP. 41. Of the first Assault.

ASsaults are threefold.

The first is, about the Christian mans effectuall calling. The temptati­on is, the enterprise of the diuell to blindfold mans minde, and to harden his heart, least the word of GOD should worke in him to saluation. Matth. 13.4. And as he sowed, some fell by the waie side, and the fowles came and deuoured thē vp. 5. And some fell vpon stonie ground, where they had not much earth, and anon they sprang vp, because they had no depth of earth. 6. And when the Sunne rose vp, they wer parched, and for lacke of rooting withered awaie. 7. And some fell among thornes, and the thornes sprung vp and choked them. 19. Whensoeuer a man heareth the word of the kingdome, and vnderstandeth it not, the euill one commeth, and cat­cheth away that which was sowne in his heart: and this is he which hath receiued the seede by the way side.

A resistance in those that are called, is wrought by the spirit of God, that causeth men to lend their eares to heare, and doth ingraffe the word in their hearts, that the immortall seede of regeneration may spring in them. Psal. 40.6. Ioh. 6.44. Act. 16.14. Iam. 1. 21. Wherefore lay apart all filthinesse, and super­fluitie of maliciousnesse, and receiue with meeknes the word that is graffed in you, [Page 131] which is able to saue your soules. 1. Pet. 1.22. Seeing your soules are purified in obey­ing the truth through the spirit, to loue brotherly without faining, loue one another with a pure heart feruently. 1. Ioh. 3.9. Whosoeuer is borne of god sinneth not: for his seede remaineth in him, neither can he sinne, because he is borne of god. A resistance in those that are to be called, is when in a sincere heart they doe ioyne the word which they haue heard, with faith. Luk. 8.15. But that which fell in good ground, are they which with an honest and good heart, heare the word and keepe it, and bring forth fruit with patience. Heb. 4.2.

Here are certaine preseruatiues to be noted.

• I. Premeditation of the power and vse of the word. Eccles. 4.17. Take heede to thy feete, when thou entrest into the house of the Lord, and be more neere to heare then to giue the sacrifice of fooles: for they knowe not that they doe euill. Chap. 5.1. Be not rash with thy mouth, nor let thine heart be hastie to vtter a thing before god: for God is in the heauen, and thou art on the earth: therefore let thy wordes be few.
• II. Diligent attention of the minde. Act. 16.14.
• III. An hungring desire of the heart. Ioh. 7.37. Nowe in the last and great day of the feast, Iesus stood and cried, saying, If any man thirst, let him come to me and drinke.
• IV. Integritie of life. Psal. 26.6
• V. The casting away of euil affectiōs. Iam. 1.22. And be ye doers of the word, and not hearers onely, deceiuing your owne soules.
• VI. The inward consent and agreement of the heart with the word prea­ched. Act. 2.37.
• VII. An hiding of the word in the heart, least we should sinne. Psal. 119.11. I haue hid thy word in mine heart, that I might not sinne against thee.
• VIII. A trēbling at the presence of God in the assemblie of the Church. Esay 66.2. For all these things hath mine hand made, and all these things haue been saith the Lord, and to him will I looke, euen to him that is poore and of a contrite spi­rit, and trembleth at my words. Act. 10.33. Then sent I for thee immediatly, and thou hast well done to come: nowe therefore are we all here present before God, to heare all things that are commanded thee of God.

The fall, is either a coldnesse in receiuing the word, and a neglect thereof, or else a falling into errours.

The remedie for this, is subiection, which must be made to the iudgement and censure of the brethren and ministers. Reuelat. 3.15. I knowe thy works, that thou art neither cold nor hote: I would thou werest cold or hote. Gal. 6.2.1. Tim. 1.20. Of whome is Hymeneus and Alexander, whome I haue deliuered vnto Satan, that they might learne not to blaspheme.

CHAP. 42. Of the second Assault.

THe second assault, is concerning faith.

The temptation, is an illusion which the diuell casteth into the hearts of godly men: as when he saith, Thou art not of the number of the elect: thou art not iustified: thou hast no faith: thou must certenly be condemned for thy sinnes. Mat. 4.3. Then came to him the tempter, and said, If thou be the Sonne of God, command that these stones be made bread.

[Page 132]Helpes, which the deuil abuseth for the strengthening of such illusions, are these:

• I. Aduersitie: as dangers, losses, persecutions, iealousie, grieuous offences, &c. Psal. 73.12. Loe, these are the wicked, yet prosper they alway, and increase in riches. 13. Certainely, I haue clensed mine heart in vaine, & washed mine hands in innocency. Iob. 13.23. How many are mine iniquities & sinnes? shew me my rebelliō and my sinne. 24. Wherefore hidest thou thy face, and takest me for thine enemie? 25. Wilt thou breake a leafe driuen to and fro, and wilt thou pursue the drie stubble?
• II. The remembrance of sins past. Iob. 13.26. For thou writest bitter things against me, and makest me to possesse the iniquities of my youth.
• III. A feeling of death euen alreadie at hand.

The resistance is made by a true faith, applying Christ with all his merits particularly, after this manner. I assuredly beleeue that I shall not be condem­ned, but that I am elected, and iustified in Christ, and am out of all doubt that all my sinnes are pardoned. Esai. 53.11. Hee shall see the trauaile of his soule, and shall be satisfied: by his knowledge shall my righteous seruant iustifie many: for he shal beare their iniquities. Rom. 8.38. For I am perswaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, 39. Nor height, nor depth, nor any other creature shall be able to separate vs from the loue of God, which is in Christ Iesus our Lord.

The preseruatiue, is in temptation, not to behold faith, but the obiect of faith which is Christ. Philip. 3.12. Not as though I had alreadie attained vnto it, either were already perfect: but I follow if that I may comprehend that, for whose sake also I am comprehended of Christ Iesus. 13. One thing I doe, I forget that which is behinde, & indeauour my selfe to that which is before. 14. And follow hard toward the marke, for the price of the high calling of God in Christ Iesus. Ioh. 3.14. And as Moses lift vp the Serpent in the wildernes, so must the sonne of man be lift vp, that he that beleeueth in him, &c.

The falling, is doubtfulnes, and distrust of our election, and of Gods mer­cie. Psal. 77.6. I called to remembrance my song in the night: I communed with mine owne heart, and my spirit searched diligently. 7. Will the Lord absent himselfe for e­uer? and will he shew no more fauour? 8. Is his mercy cleane gone for euer? doth his promise faile for euermore? So Dauid of himselfe saith, Psal. 22.1. My God, my God, why hast thou forsaken me, and art so farre from my health, and from the words of my roring.

The remedie is double.

First the operatiō of the holy spirit stirring vp faith & increasing the same. Phil. 1.6. I am perswaded of this same thing, that he that hath begunne this good worke in you, will performe it vntill the day of Iesus Christ. Luk. 17.5. And the A­postles said vnto the Lord, Increase our faith.

The second is, an holy meditation, which is manifold.

• I. That it is the commandement of God that we should beleeue in Christ. 1. Ioh. 3.22. This is then his commandement, that we beleeue in the name of his Sonne Iesus Christ, and loue one another, as he gaue commandement.
• II. That the Euangelicall promises are indefinite, and doe exclude no man, vnlesse peraduenture any man doe exclude himselfe. Esay. 55. 1. Ho, euery one [Page 133] that thirsteth, come ye to the waters, and ye that haue no siluer, come, buie, and eate: come, I say, buie wine and milke without siluer and without money. Matth. 11.28. Come vnto me, all ye that are wearie and laden, and I will ease you. Ioh. 3.15. That whosoeuer beleeueth in him should not perish, but haue eternall life. Also the Sacra­ments of Baptisme and the Lords Supper, doe to euery one seuerally applie indefinite promises, and therefore are very effectuall to enforce particular as­surance or plerophorie of forgiuenes of sinnes.
• III. That doubtfulnes and despaire are most grieuous sinnes.
• IV. That contrarie to hope, men must vnder hope beleeue with Abra­ham. Rom. 4.18. Which Abraham aboue hope beleeued vnder hope, that he should be the father of many nations: according to that which was spoken to him, so shall thy seede be.
• V. That the mercie of God, and the merit of Christs obedience, beeing both God and man, are infinite. Esai 54.10. For the mountaines shall remooue, and the hills shal fall downe: but my mercie shall not depart from thee, neither shal my couenant of peace fall away, saith the Lord, that hath compassion on thee. Psal. 103.11. For as high as the heauen is aboue the earth, so great is his mercie toward them that feare him. 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. 2. And he is the reconciliation for our sinnes: and not for ours onely, but also for the sinnes of the whole world. Psal. 130.7. Let Israel wait on the Lord: for the Lord is mercie, and with him is great redemption.
• VI. That God measureth the obedience due vnto him, rather by the affe­ction and desire to obey, then by the act and performance of it. Rom. 8.5. For they that are after the flesh, sauour the things of the flesh, but they that are after the spirit, the things of the spirit. 7. Because the wisdome of the flesh, is enmitie a­gainst God: for it is not subiect to the law of God, neither indeede can be. Rom. 7.20. Now if I doe that I would not, it is no more I that doe it, but the sinne that dw [...]l­leth in me. 21. I find then by the law, that when I would doe good, euill is present with me. 22. For I delight in the law of God, concerning the inner man. Mal. 3.17. I will spare them, as a man spareth his sonne, that reuerenceth him.
• VII. When one sinne is forgiuen, all the rest are remitted also, for remis­sion being giuen once, without any prescriptiō of time, is giuen for euer. Rom. 11.29. For the gifts and calling of God are without repentance. Act. 10.43. To him also giue all the Prophets witnes, that through his name, all that beleeue in him, shall receiue remission of sinnes.
• VIII. That grace and faith are not taken away by falls of infirmitie, but thereby are declared and made manifest. Rom. 5.20. Moreouer, the law entred thereupon, that the offence should abound: neuerthelesse, when sinne abounded, there grace abounded much more. 2. Cor. 12.7. And least I should be exalted out of mea­sure, &c. there was giuen vnto me a pricke in the flesh, the messenger of Satan to buf­fet me. 8. For this thing I besought the Lord thrise, that it might depart from me. 9. He said. May grace is sufficient for thee.
• IX. That all the workes of God are by contrarie meanes. 2. Cor. 12.9. My power is made perfect through weakenesse.

CHAP. 43. Of the third Assault.

THe third Assault is concerning Sanctificatio [...].

The tentation, is a prouoking to sinne, according as the disposition of e [...]ry man, and as occasion shall offer it selfe. 1. Chron. 21.1. And Satan st [...]d vp against Israel, and prouoked Dauid to number Israel. Ioh. 13.2. And when supper was done, the deuill had now put into the heart of Iudas Iscariot, Simons sonne, to be­tray him.

In this tentation, the deuil doth wonderfully diminish and extenuate those sinnes, which men are about to commit, partly by obiecting closely the mer­cy of god, and partly by couering or hiding the punishment, which is due for the sinne.

Then, there are helpes to further the deuill in this his tentation.

First, the flesh which lusteth against the spirit, sometimes by begetting euill motions and affections, and sometimes by ouerwhelming and oppressing the good intentents and motions. Gal. 5.17. For the flesh lusteth against the spirit, & the spirit against the flesh: and thes [...] are contrarie one to another, so that ye cannot doe the same things that ye would. 19. Moreouer, the works of the flesh are mani­fest, which are adulterie, fornication, vncleannesse, wantonnesse. 20. Idolatrie, witch­craft, hatred, debate, emulations, wrath, contentions, seditiōs, heresies. 21. Enuy, mur­thers, drunkennesse, gluttonie, and such like, whereof I tell you before, as I also haue told you before, that they which doe such things shall not inherit the kingdome of god. Iam. 1.14. But euery man is tempted, when he is drawne away by his owne concupis­cence, and is entised.

Secondly, the world, which bringeth men to disobedience, through plea­sure, profit, honour, and euill examples. Eph. 2.3. Among whom we also had our conuersation in time past, in the lusts of our flesh, in fulfilling the will of the flesh, and of the minde, and were by nature the children of wrath, as well as others. 1. Ioh. 2. 16. For all that is in the world, as the lusts of the flesh, and the lust of the eies, and the pride of life, is not of the father, but is of the world.

Resistance, is made by the desire of the spirit, which worketh good motiōs and affections in the faithfull, and driueth forth the euill. Gal. 5.22. But the fruite of the spirit is loue, ioy, peace, long suffering, gentlenes, goodnes, faith, 23. Meek­nes, temperancie: against such there is no law. 24. For they that are Christs, haue crucified the flesh, with the affections and the lusts thereof. 26. Let vs not be desirous of vaine glory, prouoking one another, enuying one another.

The preseruatiues are these, whereby Men are strengthened in resisting.

• I. To account no sinne, light or small. Gal. 5.9. A little leauen doth leauen the whole lumpe. Rom. 6.23. For the wages of sinne is death, but the gift of God is eter­nall life, through Iesus Christ our Lord.
• II. To auoide all occasions of sinne. To these rather agreeth the prouerbe vsed of the plague: longè, tardè, citò: that is, aloofe, slowly, quickly. 1. Thess. 5.22. Abstaine from all appearance of euill. Iud. v.23. And other saue with feare, pulling them out of the fire, and hate euen the garment spotted by the flesh.
• III. To accustome thy selfe to subdue the lesser sinnes, that at the last, thou maist also ouercome the greater. Rom. 13.4.
• [Page 135]IV. To apply thy selfe to thy appointed calling, and alway to be busily oc­cupied about something in the same.
• V. To oppose the lawe, the iudgements of god, the last iudgement, the glo­rious presence of God, and such like, against the rebellion and loosenesse of the flesh. Prou. 28.14. Blessed is the man that feareth alway: but he that hardeneth his heart shall fall into euil. Gen. 39.9. There is no man greater in this house then I: neither hath he kept any thing from me, but onely thee, because thou art his wife: how then can I doe this great wickednesse, and so sinne against God.

Here certaine remedies take place.

Against vniust anger, or priuate desire of reuenge. Here meditate, I. Iniu­ries; they happen vnto vs by the Lords appointment, for our good. 2. Sam. 16. to II. God of his great goodnes forgiueth vs far more sinnes, then it is possi­ble for vs to forgiue men. III. It is the dutie of Christian loue to forgiue o­thers. IV. We must not desire to destroy them, whom Christ hath redeemed by his pretious blood. V. We our selues are in danger of the wrath of God, if we suffer our wrath to burne against our brother. Forgiue (saith he) and it shall be forgiuen. VI. We know not the circumstances of the facts, what the minde was, and purpose of them against whome we swell.

Bridles, or externall remedies, are these: I. In this we shall imitate the cle­mencie of the Lord, who for a very great season doth often tollerate the wic­ked. Learne of me, for I am humble and meeke. II. There must be a pausing and time of delay, betwixt our anger and the execution of the same. Athenodorus counselled Augustus that he, beeing angrie, should repeat all the letters of the Alphabet, or A B C, before he, against another, did either speake or doe any thing. III. To depart out of those places where those are, with whom we are angrie. IV. To auoide contention, both in worde and in deede. Doe nothing through contention.

Remedies against those bad desires of riches, and honour, I. God doth euē in famine quicken and reuiue them, which feare him. Psal. 33.18, 19. The eye of the Lord is vpon them that feare him, to deliuer their soules from death, and to preserue them from famine. II. Godlines is great gaine, if the minde of man can be therewith content. 1. Tim. 6.6. III. We do wait & looke for the resurrecti­on of the bodie, and eternall life: therefore we should not take such carking care for this present mortal life. IV. We are seruāts in our fathers house, there­fore looke what is conuenient for vs, that will he louingly bestowe vpon vs. V. The palpable blindnes of an ambitious minde, desireth to be set aloft, that he may haue the greater downe-fall: and he feareth to be humbled, least he should not be exalted. VI. Adam when he would needes be checke-mate with God, did bring both himselfe and his posteritie headlong to destruction. VII. He is a very ambitious rob-God, which desireth to take that commen­dation to himselfe, which is appropriate onely to the Lord.

Preseruatiues against the desires of the flesh. I. He that will be Christs dis­ciple, must euery daie take vp his crosse. Luk. 9.23. II. They which are ac­cording to the spirit, sauour of such things as are according to the spirit. Rom. 8.5. III. We ought to behaue ourselues as citizens of the kingdome of hea­uen. Phil. 3.20. IV. We are the temple of god. 1. Cor. 3.6. Our members, they [Page 136] are the members of Christ. 1. Cor. 6.15. And we haue dwelling within vs the spirit of Christ, which we should not grieue. Eph. 4.30. Concerning this, look more in the explication of the seuenth commandement.

In this tentation the fall is, when a man beeing preuented, falleth into some offence. Gal. 6.1.

Here Satan doth wonderfully aggrauate the offence committed, and doth accuse and terrifie the offender with the iudgements of God. Mat. 27.3. Then when Iudas which betraied him, sawe that he was condemned, he repented himselfe, and brought again the thirtie pieces of siluer, to the chiefe priests & elders, 4. saying, I haue sinned, betraying the innocent blood: but they said, What is that to vs? see thou to it. 5. And when he had cast downe the siluer pieces in the temple, he departed, and went and hanged himselfe.

The remedie is, a renued repentance, the beginning whereof is sorrowe in regard of God, for the same sinne: the fruits herof are especially seuen. 2. Cor. 7.9. Nowe I reioice not that ye were sorrie, but that ye sorrowed to repentance: for ye sorrowed godly, so that in nothing ye were hurt by vs. 10. For godly sorrowe causeth repentance vnto saluation, not to be repented of: but worldly sorrow causeth death. 11. For behold, this thing that ye haue beene godly sorrie, what great care hath it wrought in you: yea, what clearing of your selues: yea, what indignation: yea, what feare: yea, how great desire: yea, what zeale: yea, what punishment: in all things ye haue shewed your selues, that ye are pure in this matter.

• I. A desire of doing well.
• II. An Apologie, that is, a confession of the sinne before God, with a re­quiring of pardon for the offence. Psal. 32.5. Then I acknowledged my sinne vnto thee, neither hid I mine iniquitie: for I thought, I will confesse against my selfe my wic­kednesse vnto the Lord, and thou forgauest the punishment of my sinne. 2. Sam. 12. 13. Then Dauid said vnto Nathan, I haue sinned against the Lord: and Nathan said vnto Dauid, The Lord also hath put away thy sinne, thou shalt not die.
• III. Indignation against a mans selfe, for his offence.
• IV. A feare, not so much for the punishment, as for offending the Lord. Psal. 130.3. If thou straightly markest iniquities, O Lord, who shall stand?
• V. A desire to be fully renued, and to be deliuered from sinne.
• VI. A feruent zeale to loue God, and to embrace and keepe all his com­mandements.
• VII. Reuenge, whereby the flesh may be tamed and subdued, least at any time afterward, such offences be committed.

CHAP. 44. Of the patient bearing of the crosse.

THe patient bearing of the crosse, teacheth how Christians should vnder­goe the burden.

The crosse, is a certaine measure of afflictions, appointed by God, to euery one of the faithfull. Matth. 16.24. If any man will follow me, let him forsake him­selfe, take vp his crosse and follow me. Col. 1.24. Now reioice I in my sufferings for you, and fulfill the rest of the afflictions of Christ in my flesh, for his bodie sake, which is the Church.

We ought to take vp this crosse willingly [...] euen with both hāds, whē it shal please God to lay it vpon vs.

[Page 137]And after we haue taken it vp, we must beare it with patience and perseue­rance. Col. 1.11. Strengthned with all might, through his glorious power, vnto all patiēce & lōg suffering with ioyfulnes. Luk. 21.19. Possesse your soules with patiēce.

The preseruatiues of patience, are: I. Strength by the holy ghost. Phil. 4. 13. I am able to doe all things through the help of Christ, which strengthneth me. Phil. 1. 20. It is giuen to you for Christ, that not onely ye should beleeue in him, but also suf­fer for his sake. II. An holy meditation, which is manifold.

• I. That the afflictions of the faithfull, come not by chance, but by the coun­sell & prouidence of God, which disposeth all things in a most excellent sort. Gen. 45.4,5. It was God that sent Ioseph into Egypt. 2. Sam. 16. 10. The Lord bid­deth Shemei curse Dauid. Psal. 119.71. It was good for me, that I was afflicted, that I might learne thy statutes. Hence it is euident, that afflictions to the godly are ineuitable. Act. 14.21. By many afflictions you must enter into the kingdome of god. Mat. 7.14. The gate is straight, and the way narrow that leadeth vnto life, and fewe there be that finde it. Ioh. 16.20. In the world ye shall haue troubles.

• II. That albeit afflictions are grieuous, yet are they good & profitable. For they are helps, whereby men beeing humbled for their sinnes before god, ob­taine peace, and holines of life. 2. Cor. 1.9. We receiued sentence of death in our selues, because we should not trust in our selues, but in God, which raiseth the dead. Esay 26. 16. Lord, in trouble haue they visited thee, they powred out a praier, when thy chastening was vpon them. Hos. 5.15. I will goe, and returne to my place, til they acknowledge their fault, and seeke me: in their affliction they will seeke me diligently. Psal. 78.34. When he [...]lue them they sought him, and they returned, and they sought God earely. Ier. 31.18. I haue heard Ephraim lamenting thus, Thou hast corrected me, and I was chastised as an vntamed calfe: conuert thou me, and I shall be conuer­ted. Heb. 12.11 [...] No chastisment for the present seemeth ioyous, but grieuous: but af­terward, it bringeth the quiet fruit of righteousnes vnto them, which are thereby ex­ercised. Psal. 30.5. Weeping may abide at euening, but ioy commeth in the morning. Ioh. 15.2. Euery braunch that beareth fruite, he purgeth it, that it may bring foorth more fruite. 1. Pet. 1.6. Wherein ye reioice, though nowe for a season (if neede re­quire) ye are in heauines through many tentations. 2. Cor. 1.4. The God of all com­fort, which comforteth vs in all our tribulations, that we may be able to comfort thē which are in any affliction, by the comfort wherewith we our selues are comforted of God. Rom. 5. 3. We glory in afflictions, knowing that affliction bringeth patience. Heb. 2. 10. He did consecrate the Prince of their saluation through affliction. Wee permit Chirurgians that they should both bind vs lying diseased, in our beds, and seare vs with hot irons, yea lanch and search our members with rasors: and lastly, we send them away vsually with friendly and kind speeches, and often with a golden fee for their thus hādling vs. Shal we then suffer so many things of a Chirurgian to cure a bodily disease, and will we not giue God leaue to cure by afflictions the most festered diseases of our sicke [...]oules?

  By this also may we gather, that the afflictions of the godly are signes of their adoption. Hebr. 12.6. Whome the Lord loueth, he chasteneth, and he scour­geth euery sonne that he receiueth. 7. If ye endure chastisement, God offereth him­selfe vnto you as vnto sonnes.

  And that they are to them, the Kings high way to heauen. Iam. 1.12. Blessed [Page 138] is the man that endureth t [...]ntation: for when he is tried, he shall receiue the crowne of life, which the Lord hath promised to them that loue him. 2. Cor. 4. 17. For our [...]ight affliction which is but for a moment, causeth vnto vs a farre more excellent and an e­ternall waight of glorie.

• III. That God hath promised fauour, mitigation of punishment, his pre­sence, and deliuerance. Philip. 1. 29. 1. Cor. 10. 13. God is faithfull, who will not suffer you to be tempted aboue measure, but with tentation will giue deliuerance. 2. Sam. 7.14. Psal. 50.15. Call vpon me in time of trouble, and I will deliuer thee, and thou shalt glorifie me. Psal. 121.4. He that keepeth Israel will neither slumber nor sleepe. Esa. 43.2. When thou passest through the waters, I will be with thee, and tho­rough the floods that they doe not ouerflow thee: when thou walkest through the very fire, thou shalt not be burnt, neither shall the flame kindle vpon thee: 3. For I am the Lord thy God, the holy one of Israel thy Sauiour.
• IV. That in all troubles of the faithfull, Christ is a companion. 1. Pet. 4.13. Reioyce, that ye are partakers of the afflictions of Christ. 2. Cor. 4. 10. Euery where we beare about in our bodie the dying of Christ, that the life of Iesus might also be made manifest in our bodies. Col. 1.21.
• V. That the Angels are readie to defend such as feare God. Psal. 34.8.2. King. 6.16. Feare not, there are more with vs then against vs.

CHAP. 45. Of the calling vpon God.

THus much concerning the deniall of our selues, now followeth the pro­fession of Christ. In which we consider either Christ himselfe, or his mē ­b [...]rs: namely, the faithfull. Math. 25.40. Verely, I say vnto you, in as much as ye did it to one of the least of my brethren, ye did it vnto me.

That profession which directly concerneth Christ, is either continuall, or onely in the time of danger.

Continuall, is the calling vpon the Name of God, and ought euer to be performed of vs, in the Name of Christ Iesus our Mediatour. 1. Cor. 1.2. To the Church of God which is at Corinthus, to them that are sanctified in Christ Iesus, in euery place, both their Lord and ours. Act. 9. 14. He hath authoritie from the high Priest, to binde all that call vpon thy Name. Col. 3. 17. Whatsoeuer ye shall doe in word or in deede, doe it in the Name of the Lord Iesus, giuing thankes to God, and the Father by him.

The calling vpon Gods name, is by praier or thanksgiuing. Phil. 4. 6. In all things let your requests be shewed vnto God, in praier and supplication, with giuing of thankes.

Prayer hath two parts: Petition, and Assent, Mark. 11.24. I say vnto you, whatsoeuer ye desire when ye pray, beleeue that ye shall haue it, and it shall be done vnto you.

Petition, is the first part of prayer, whereby we, according to the rule of Gods word, aske his helpe, for the obtaining of such necessaries as we want. 1. Ioh. 5.14. This is the assurance that we haue in him, that if we aske any thing accor­ding to his will, he heareth vs.

In euery petition, we must expresse two things: I. A sense of our wants. II. A desire of the grace of God to supplie those wants. 1. Sam. 1. 10. Shee was [Page 139] troubled in her minde, and praied vnto the Lord, and wept sore. Dan. 9. 4. And I praied to the Lord my God, and made my confession, saying, 5. We haue sinned and haue committed iniquitie, &c. 16. O Lord, according to thy righteousnes, I beseech thee, let thine anger and thy wrath be turned from thy citie Ierusalem, &c. to the 20. verse. Psal. 130.1. Out of the deepe I called to thee, O Lord. 1. Sam. 1.15. Then Hannah answered and said, Nay my lord, but I am a woman troubled in spirit: I haue drunken neither wine, nor strong drinke, but haue powred out my soule before the Lord, &c. to the 16. verse. psal. 143. 6. I stretch forth mine hands vnto thee, my soule desireth after thee, as the thirstie land.

Assent, is the second part of prayer, whereby we beleeue, and professe it be­fore God, that he, in his due time, will grant vnto vs those our requests, which before we haue made vnto his maiestie. 1. Ioh. 5. 14, 15. This is the assurance that we haue in him, that if we aske any thing according to his will, he heareth vs. And if we know that he heareth vs, whatsoeuer we aske, we k [...]w that we haue the petitions that we haue desired of him. Math. 6.13. Lead vs not into temptation, but deliuer vs from euill. For thine is the kingdome, thine is the power, and thine is the glorie, for euer and euer, Amen.

As for the faithfull, howsoeuer they in their praiers, bewray many infirmi­ties: yet no doubt they haue a notable sense of Gods [...]auour, especially, when they pray zealously, and often vnto the Lord. Iam. 5. 16. Pray one for another, that ye may be healed: for the prayer of a righteous man auaileth much, if it be fer­uent. Luk. 1.13. The Angel said vnto him, Feare not, Zacharias: for thy prayer is heard. Ionah. 4.1. It displeased Ionah exceedingly, and he wa [...] angrie. 2. And Ionah praied vnto the Lord, and saide, I pray thee, O Lord, was not this my saying, when I was yet in my countrey? therefore I preuented it to flee vnto Tarshish: for I knew that thou art a gratious God, and mercifull, slow to anger, and of great kindnes, and re­pentest thee of the euill. Rom. 8.26. Gen. 19.18. Lot saide vnto them, Doe not so, I pray you, my lords, &c. psal. 6.1. O lord, rebuke me not in thine anger, neither chastise me in thy wrath, &c. v. 2,3,4,5. psal. 8.9. psal. 20.5. psal. 35.9.18.28. psal. 16.7.

Thanksgiuing, is a calling vpon Gods name, whereby we, with ioy and gladnes of heart, doe praise God for his benefits either receiued, or promised, psal. 45.1. Mine heart will vtter forth a good matter, I will intreat in my words of the King: my tongue is as the pen of a swift writer. Eph. 5.20. Giuing thanks alwaies for all things vnto God, euen the father, in the Name of our Lord Iesus Christ. psal. 36.8,9. How excellent is thy mercie, O God? therefore the children of men trust vn­der the shadow of thy wings. They shall be satisfied with the fatnesse of thine house, and thou shalt giue them drinke out of the riuer of thy pleasures. Coloss. 3.16.

CHAP. 46. Of Christian Apologie, and Martyrdome.

THe profession of Christ in dangers, is either in word, or deede.

Profession in word, is Christian Apologie, or the confession of Christ. Rom. 10. 10. With the heart, man beleeueth vnto righteousnes: and with the mouth, man confesseth to saluation. psal. 22.23. I will declare thy name vnto my brethren: in the middes of the congregation will I praise thee.

Christian Apologie, is the profession of Christ in word, when as we are rea­die with feare and meeknes, to confesse the truth of Christian religion, so of­ten [Page 140] as neede requireth, and the glorie of God is endangered, euen before vn­beleeuers, especially, if they be not past all hope of repentance. 1. Pet. 3. 15. Sanctifie the Lord God in your hearts: and be readie alwaies to giue an answer to e­uery man t [...]t asketh you a reason of the hope that is in you: 16. And that with meek­nesse and reuerence, hauing a good conscience, that when they speake euill of you as of euill doers, they may be ashamed, which blame your good conuersation in Christ. Act. 7. the whole chap. Steuen there maketh an Apologie for himselfe. Math. 7.6. Giue not that which is holy to dogs, nor cast your pearles before swine, least they tread them vnder their feete, and turning againe, all to rent you.

Profession, which is in deede, is called Martyrdome. Martyrdome is a part of Christian profession, when as a Christian man doth, for the doctrine of faith, for iustice, and for the saluation of his brethren, vndergoe the punish­ment of death imposed vpō him by the aduersaries of Christ Iesus. Mar. 6.18, 27,28. Iohn tolde Herod, It is not lawfull for thee to haue thy brothers wife. And immediately the King sent the hangman, and gaue him charge that his head should be brought: so he went and beheaded him in the prison. 2. Cor. 12. 15. I will most gladly bestow, and be bestowed for your soules, though the more I loue you, the lesse am I loued.

Notwithstanding, it is lawfull for Christians to flie in persecution, if they finde themselues not sufficiently resolued and strengthened by Gods spirit to stand. Math. 10.23. When they persecute you in one citie, flee into another. Verely I say vnto you, ye shall not haue finished all the cities of Israel, till the Sonne of man come. Ioh. 10.39. Againe they studied to apprehend him, but he escaped out of their hands. Act. 9.30. When the brethren knew it, they brought him to Cesarea, and sent him forth to Tarsus. 1. King. 18.23. Was it not told my lord what I did, when Iesa­bel slue the Prophets of the Lord, how I hid an hundred men of the Lords Prophets, by fifties in a caue, and fedde them with bread and water? Act. 20.22. Now behold, I goe bound in the spirit vnto Ierusalem, and know not what things shall come vnto me there.

CHAP. 47. Of Edification, and Almes among the faithfull.

THat profession of Christ, which concerneth his members, namely, the Saints and faithfull ones, is either Edification, or Almes.

Edification, is euery particular dutie towards our brethren, whereby they are furthered either to grow vp in Christ, or else are more surely vnited to him. Rom. 14. 19. Let vs follow those things which concerne peace, and wherewith one may edifie another.

To Edification, these things which follow appertaine.

• I. To giue good example. Matth. 5. 16. Let your light so shine before men, that they may see your good workes and glorifie your Father which is in heauen. 1. Pet. 2.12. Haue your conuersation honest among the Gentiles, that they which speak euill of you as of euill doers, may by your good works which they shall see, glorifie God in the day of thy visitation.
• II. To exhort. Heb. 3. 13. Exhort one another daily, while it is called to day, least any of you be hardened through the deceitfulnes of sinne. Rom. 1.12. That I might be comforted togither with you through our mutuall faith, both yours & mine.
• [Page 141]III. To comfort. 1. Thess. 5.14. Comfort the feeble minded, beare with the weake: be patient towards all men. Iam. 5. 16. Acknowledge your faults one to ano­ther, and pray one for another, that ye may be healed. 20. He that conuerteth a sinner from going astray out of his way, shall saue a soule from death, and shall hide a multi­tude of sinnes. 1. Thess. 4. 18. Comfort your selues one another, with these words.
• IV. To admonish. Rom. 15. 14. I my selfe am perswaded of you, brethren, that yee also are full of goodnes, and filled with all knowledge: and are able to admo­nish one another. 1. Thess. 5. 14. We desire you, brethren, admonish them that are vnruly.

They shall obserue an holy manner of admonition, who in the spirit of meeknes, and as it were, guiltie of the like infirmitie themselues, doe admonish forthwith all their brethren of such faults, as they certenly know by them, and that out of Gods word. Gal. 6.1. Brethren, if any man by occasion be fallen into any fault, yee, which are spirituall restore such an one in the spirit of meeknes, considering thy selfe, least thou also be tempted. Matth. 5. 7. Thou hypocrite, cast out first the beame out [...] of thine owne eye, and then shalt thou see to take the mote out of thy bro­thers eye. 2. Tim. 4.2. Preach the word: be instant in season and out of season: im­prooue, rebuke, exhort, with all long suffering and doctrine. Math. 18. 15. If thy bro­ther trespasse against thee, goe and tell him his fault betweene thee and him alone: if he heare thee, thou hast wonne thy brother. Rom. 15.14.2. Tim. 4.2. Leuit. 19.17. Thou shalt not hate thy brother in thine heart, but thou shalt plainely rebuke thy neighbour, and suffer him not to sinne.

Reliefe peculiar to the godly among themselues, is a dutie, whereby the rich doe out of their plentie supplie the wants of the poore, both according to their abilitie, and sometimes beyond their abilitie. 2. Cor. 8.3. To their power (I beare record) yea, beyond their power they were willing. Act. 2.44,45. All that be­leeued were in one place, and had all things common: and they solde their possessions and goods, and parted them to all men, as euery one had neede.

CHAP. 48. Of the fourth degree, of the declaration of Gods loue: and of the estate of the Elect, after this life.

THe fourth degree of the declaration of Gods loue, is Glorification. Ro­man. 8.30.

Glorification, is the perfect transforming of the Saints into the image of the Sonne of God. Philip. 3.21. Who shall change our vile bodie, that it may be fa­shioned like vnto his glorious bodie, according to the working whereby he is able euen to subdue all things vnto himselfe. 1. Cor. 15.44. It is sowne a naturall bodie, and is raised a spirituall bodie: there is a naturall bodie, and there is a spirituall bodie. 45. And it is also written, The first man Adam was made a liuing soule: the last A­dam was made a quickning spirit. 49. And as we haue borne the image of the earthly, so shall we beare the image of the heauenly. Psal. 17. 15. I will behold thy face in righteousnes, and when I awake, I shall be satisfied with thine image.

The beginning of Glorification, is in death, but it is not accomplished and made perfect before the last day of iudgement.

The death of the Elect, is but a sleepe in Christ, ^a whereby the bodie and soule is seuered. The bodie, ^b that after corruption it may rise to greater glorie, [Page 142] The soule, that it ^c being fully sanctified, may ^d immediatly, after departure frō the bodie, be transported into the kingdom of heauen.

Against the feare of death, note these preseruatiues:

• I. Death, it freeth the godly from the tyrannie of Satan, sinne, the world, the flesh, and eternall damnation, yea, from infinite both perills and losses, and doth place vs both safe and happie, vnder the shadow, as it were, of Christs wings.
• II. Christ by his death, hath sanctified vnto vs both death and the graue.
• III. Christ is both in life and death, gaine to the godly. Phil. 1.12.
• IV. Those consolations which the spirit of Christ doth suggest to the soules of the faithfull, doe by many degrees surmount the dolours of death.
• V. The desire of that most bright and glorious beholding of God, and the presence of those Saints which are departed before vs.
• VI. In stead of our bodies we shall be clothed with glorie. 2. Cor. 5.1.
• VII. The stings of death, namely sinne, is then so taken away, as that that serpent can no more hurt vs. 1. Cor. 15.55. O death, where is thy sting! O graue, where is thy victorie! Heb. 2.15. That he might deliuer all them, which for feare of death, were all their life time subiect to bondage.
• VIII. We should not so much thinke of our death, as to take an exact account of our life. For that man can not die ill, who hath liued well: and he seldome dieth well, that hath liued badly.
• IX. The Angels they stand at our elbowes, that so soone as a Saint depar­teth, they may with all speede, immediatly transport his soule into heauen.

Soules being once in heauen, remaine there till the last day of iudgement, where they partly magnifie the Name of God, and partly doe waite, and pray for the consummation of the kingdom of glorie, and full felicitie in body and soule. Reuel. 5.8. And when he had taken the booke, the foure beasts, and the foure and twentie Elders fell downe before the Lambe, hauing euery one harpes and gol­den vials full of odours, which are the prayers of the Saints. 9. And they sang a new song, saying, Thou art worthie to take the booke, and to open the seales thereof: be­cause thou wast killed, and hast redeemed vs to God by thy blood, out of euery kinred, and tongue, and people, and nation. Reuel. 14. 2. I heard the voice of harpers har­ping with their harps. 3. And they sung, as it were, a new song before the throne: and they cried with a loud voice, saying, How long, Lord, holy and true? doest not thou iudge and auenge our blood on them that dwell on the earth?

CHAP. 49. Of the estate of the Elect, at the last day of iudgement.

THe last day of iudgement shall be on this manner.

• I. Immediatly before the comming of Christ, ^a the powers of heauen shall be shaken: the Sunne and Moone shall be darkned, and the starres shall seeme to fall from heauen: ^b at which sight the Elect then liuing shall reioyce, but the reprobate shall shake euery ioynt of them.

• II. Then the heauens, beeing all set on fire, shall with a noise, like to that of charriot wheeles, suddenly passe away, and the elements, with the earth, and all therein, shall be dissolued with fire. 2. Pet. 3. 12. L [...]king for, and h [...] ­sting vnto the comming of the day of God, by which the heauens beeing [...] shall be dissolued, and the elements shall melt with heate. 13. [...] new heauens, and a new earth, according to his promise, wherein d [...] ­ousness.

  At the same time, when as all these things shall come to passe, ^a [...] sound of the last trumpet shall be heard, sounded by the Archang [...] ^b And Christ shall come suddenly in the cloudes, with power, and glorie, and a great traine of Angels.

• III. Now at the sound of the trumpet the Elect, which were dead, shal a­rise with their bodies: and those very bodies which were turned to dust, and one part rent from another, shall by the omnipotent power of God, be resto­red, and the soules of them shall descend from heauen, and be brought againe into those bodies. As for ^a them which then shall be aliue, they shall be chan­ged in the twinckling of an eye, and this mutation shall be in stead of death. And at that time, the bodies shall receiue their full redemption: ^b and all the bodies of the Elect shall be made like the glorious bodie of Christ Iesus, and therefore shall be spirituall, immortall, glorious, and free from all infirmitie.
• [Page 144]IV. Last of all, when they are all conuented before the tribunall seate of Christ, he will forthwith place the Elect, seuered from the reprobate, and ta­ken vp into the aire, at his right hand, and to them being written in the booke of life, will he pronounce this sentence: Come ye blessed of my father, possesse the kingdome prepared for you from the foundations of the world. Matth. 25.33. He shall set the sheepe on his right hand, and the goates on the left. 1. Thess. 4. 17. Reu. 20. 12. whosoeuer was not found written in the booke of life, was cast into the lake of fire.

CHAP. 50. Of the estate of the Elect after iudgement.

THe last iudgement beeing once finished, the Elect shall enioy immediat­ly blessednes in the kingdome of heauen.

Blessednes is that, whereby God himselfe is all in all his Elect. 1. Cor. 15. 28. When all things shall be subdued to him, then shall the Sonne also himselfe be sub­iect vnto him, that did subdue all things vnder him, that God may be all in all. And it is the reward of good workes, not because workes can merit, but by reason of Gods fauour, who thus accepteth workes, and that in respect of the merit of Christs righteousnes imputed to the Elect. Rom. 6.23. The wages of sinne is death, but eternall life is the gift of God, through Iesus Christ our Lord. 2. Tim. 4. 8. Reu. 22. 12. Behold, I come shortly, and my reward is with me, to giue euery man according as his worke shall be.

Blessednesse hath two parts: Eternall life, and perfect glorie.

Eternall life is that fellowship with God, ^a whereby God himselfe is, tho­rough the Lambe Christ, life vnto the Elect. For in the kingdome of heauen, the Elect shall not neede meat, drinke, sleepe, aire, heat, cold, phisicke, apparell, or the light of the Sunne and moone: ^b but in place of all these, shall they haue in them Gods spirit, by which immediatly they shall be quickned for euer.

Perfect glorie, is that wonderfull excellencie of the Elect, wherby they shal be in a farre better estate then any heart can wish. This glorie consisteth in [Page 145] three points. I. In that they shall still behold the face of God, which is his glo­ry and maiestie. Reuel. 22.4. And they shall see his face, and his name shall be in their forheads. Psal. 17.15. I will behold thy face in righteousnes, and when I awake I shall be satisfied with thine anger. II. In that they shall be most like to Christ, namely, iust, holy, incorruptible, glorious, honorable, excellent, beautifull, strong, mightie, and nimble. 1. Ioh. 3.2. Dearely beloued, now are we the sonnes of God, but yet it doth not appeare what we shall be: and we knowe that when he shall appeare, we shall be like him: for we shall see him as he is. Phil. 3.21. Who shall change our vile bodie, that it may be fashioned like vnto his glorious bodie, according to the working whereby he is able euen to subdue all things to himselfe. III. They shall inherit the kingdome of heauen, yea, the newe heauens and newe earth shal be their inheritance. 1. Pet. 1.4. God hath begotten you to an inheritance immortall & vndefiled, and that fadeth not away, reserued in heauen for you. Mat. 25.34. Then shall the king say to them on his right hand, Come ye blessed of my Father, possesse a kingdome prepared for you before the foundations of the world were laid. Reu. 5.10. Thou hast made vs vnto our God kings and priests, and we shall raigne on the earth. Reuel. 21.7. Hee that ouercommeth, shall inherite all things, and I will be his God & he shall be my sonne.

The fruit that commeth from both these parts of blessednes, is of two sorts: Eternall ioy, and the perfect seruice of God. Psal. 16.11. Thou wilt shewe me the path of life, in thy presence is the fulnesse of ioy: and at thy right hand there are plea­sures for euermore. Psal. 36.8. They shall be satisfied with the fatnes of thine house, and thou shalt giue them drinke out of the riuer of thy pleasures. 9. For with thee is the well of life, and in thy light shall we see light.

The parts of Gods seruice, are Praise, and Thanksgiuing. Reuel. 21.3. And I heard a great voice out of heauen, saying, behold, the Tabernacle of God is with men, and he will dwell with them: and they shall be his people, and God himselfe shall be their God with them. Chap. 5.12. Saying with a loud voice, Worthy is the Lambe that was killed, to receiue power, and riches, and wisdome, and strength, and honour, and glory, and praise, &c. 13. Chap. 11.17. The foure and twentie Elders which sate before God on their seates, fell vpon their faces and worshipped God, saying, Wee giue thee thanks, Lord God Almightie, which art, and Which wast, and Which art to come: for thou hast receiued thy great might, and hast obtained thy kingdome.

The manner of performing this seruice, is to worship God by God him­selfe immediately. In heauen there shall neither be temple, ceremonie, nor Sa­crament, but all these wants shal God himselfe supply togither with the Lābe, that is, Christ. Reuel. 21.22. I sawe no temple therein, for the Lord God Almightie, and the Lambe are the Temple of it.

This seruice shall be daily, and without intermission. Reuel. 7.15. They are in the presence of the throne of God, and serue him day and night in his temple.

CHAP. 50. Concerning the order of the causes of saluation according to the doctrine of the Church of Rome.

THere are two things requisite to obtained saluation: Pre­destination, and the Execution thereof.

Predestination, is a foreordaining of the reasonable creature to grace in this life, & glory in the life to come. Sebast. Cattaneus. Enchirid. tract. 1. chap. last.

This in regard of the first effects thereof, which are vocation, election, and ordination to eternall life, hath the cause of it in God, namely his will: but in regard of the last effect, which is, the execution of such an ordinance, and the obtaining of eternall life, it hath the cause of it from man, because according to the com­mon opinion, Gods predestination is by reason of workes foreseene in men, that is, God doth therefore predestinate or reiect some man, because he fore­seeth that he will well or badly vse his grace. But for the more euident decla­ration of this, these seuen conclusions must be set downe.

• I. The Predestination, and Reprobation of God, do not constraine or in­force any necessitie vpon the will of man.
• II. God hath predestinated all men, that is, he hath appointed and disposed all men, so as they might obtaine eternall saluation.
• III. Man is neither by necessitie nor chance saued or condemned, but vo­luntarily.
• IV. God hath predestinated some, other hath he reiected.
• V. Those whome God hath predestinated by his absolute predestination, which can not be lost they shall infallibly die in grace: but they which are pre­destinate, by that predestination which beeing according to pre [...]ent iustice, may be lost by some mortall sinne which followeth, are not infallibly saued, but oftentimes such are condemned, and loose their crowne and glory. Hence ariseth that position of theirs, that he which is iustified may be a reprobate, & perish eternally. Torrensis Aug. Confess. 2. booke. 4. chap. 20. Sect. Therfore predestination is not certaine, seeing it may be lost.
• VI. God alone doth know the certaine and set number of them which are predestinate.
• VII. There is one set number of them which are predestinate, or reproo­ued, and that can neither be increased nor diminished.

[Page 147]The execution of Predestination, is either in infants, or those of yeres of dis­cretion.

Concerning infants, the merite of Christ is appliyed vnto them, by baptis­me rightly administred: so that whatsoeuer in originall corruption may truely and properly be accounted for sinne, it is not onely, as I may say, not pared a­way, or not imputed, but vtterly taken away. For there is nothing that God can hate in such as are renued. Concil. Trid. 5. sect. 5. Can.

Neuertheles they are vrged to confesse, that there remaineth yet in such as are baptized concupiscence, or the reliques of sinn. The which seeing it is left in men for them to wrestle withall, it hath not power to hurt such as yeeld not vnto it.

The execution of predestination in such as are of riper yeares, hath sixe de­grees.

The first is vocation, whereby men, not for their owne merits, but by Gods preuenting grace through Christ, are called to turne vnto God.

The second is, a preparation to righteousnesse, whereby men, through the inherent power of free-will, do apply themselues to iustification, after that the same power is stirred vp by the holy Ghost. For free-will is onely somewhat diminished, and not extinguished: and therefore so soone as the holy Ghost toucheth and inlighteneth the heart, it worketh togither with the same spirit, freely assenting vnto the same. This preparation hath seuen degrees [...] Biel. 4. booke. 14. dist. 2. quest.

The first is faith, which is a knowledge and an assent, whereby men agree that those things are true which are deliuered concerning God, and his will, reuealed in the word of God.

This is the foundation of iustification, and prepareth the heart: because it stirreth vp free-will that it may affect the heart, with those motions by which it is prepared to iustification.

• I. The act of faith is, to apprehend the ouglines of sin & the wages therof.
• II. After this, followeth a feare of Gods anger, and of hell fire.

• III. Then begin men to dislike, and in some sort to detest sinne.

  From these ariseth a certaine disposition, which hath annexed vnto it, the merite of congruitie, yet not immediate nor sufficient, but imperfect.

• IV. At the length, faith returneth to the contemplation of Gods mercies, & beleeueth that God is readie to forgiue sinnes by the infusion of charitie into those, which are before sufficiently prepared and disposed.
• V. Out of this contemplation proceedeth the act of hope, whereby faith beginneth to desire and to waite on God, as the chiefest good.
• VI. Out of this act of hope ariseth loue, whereby God is loued aboue all things in the world.
• VII. After this loue followeth a new dislike, and detestation of sinne, not so much in regard of feare of the punishment in hell fire, as in regard of the offence of God who is simply loued more then all other things.
• VIII. After all these, followeth a purpose of amendment of life: and here comes in the merit of congruitie, that is, sufficient: or els, the immediate, suffi­cient, and last disposition before the infusion of grace.

[Page 148]The third degree of Predestination, is the first iustification wherby men of vniust, are made iust, not only through the remission of their sinnes, but also by a sanctificatiō of the inward mā, by his volūtary receiuing of grace & gifts.

The efficient cause of this iustification, is the mercy of God, and the meri­torious passion of our Sauiour Christ, whereby he purchased iustification for men. The instrumentall cause is baptisme. The formall cause is not that iustice which was inherent in Christ, but which he infuseth into man: and that is es­pecially hope, and charitie.

The fourth degree, is the second iustification wherby men are of iust, made more iust: the cause hereof is faith, ioyned with good workes.

It is possible for such as are renued, to keepe the commaundements: And therefore it is false that a iust man committeth so much as a veniall sinne in his best actions, much lesse, that he deserueth eternall death for the same.

The fift degree, is the reparation of a sinner by the sacrament of Penance. The which is, as it were, the second boord after a shipwracke. The cause why this reparation is necessarie, is, because men loose the grace of iustification by euery mortall sinne.

The last degree is the fruit of iustification, namely, the glory of eternall life, the which works done in grace, doe ex condigno, condignly merit, of sufficient worthinesse.

Condigne merite is, when as the reward is after such sort due, as that if it be not giuen, iniustice will be committed. This by the rigor of iustice is due.

Two conditions are requisite to make a merit. I. That a reward should by some compact or bargain be due: And this condition is in works, in regard of God. For God in the Scriptures hath promised a reward to such as work wel. II. That besides this compact whereby the debter is bound, there should bee also some worthines in the worke, or some proportion of the worke to the re­ward.

The worthinesse or dignitie of the worke, dependeth I. on Christ, because Christ did not only merite that his owne proper actions should be meritori­ous, but the actions also of his members. II. On the holy Ghost. For the holy Ghost doth inspire, excite, and mooue men to doe. III. On an Habituall grace, which is a certaine participation of the diuine essence.

Thus much concerning the degrees of executing Predestination. Nowe followeth the applying of Predestination particularly to the persons of men.

No man, so long as he liueth in this mortall life, ought so much to presume on the secret mysterie of Gods predestination, as to determine vndoubtedly that he is in the number of them whome God hath ordained to eternall hap­pines. For no man, without especiall reuelation can know, whome God hath chosen to be his heires. Sess. 6. c. 12.

The summe of all these, is this. God by a certaine grace giuen freely, or ra­ther a grace preuenting, or comming before, the which is tearmed an especiall aid, doth mooue a man, that he may dispose himselfe vnto his iustifying grace, namely, that he may beleeue, feare, repent, loue, & propound to himselfe new­nes of life, &c.

Furthermore, if a sinner do by his free-will yeeld his assent vnto this diuine [...] [Page] [...] [Page] [...] [Page] [...] [Page] [Page 149] motion, and doth consequently and accordingly rightly dispose himselfe, God doth incontinently forgiue him his sinne, and withall doth infuse into him iu­stifying grace, by which he may doe good workes, and so by them merit eter­nall life. Bellarmine.

CHAP. 52. Concerning the decree of Reprobation.

THus much shal suffice for the decree of Election, now followeth the de­cree of Reprobation.

The decree of Reprobation, is that part of predestination, whereby God, according to the most free and iust purpose of his will, hath determined to re­iect certain men vnto eternal destruction, and miserie, and that to the praise of his iustice. Rom. 9.21. Hath not the potter power ouer the clay, to make of the same lumpe one vessell to honour, and another to dishonour? 1. Pet. 2.8. To thē which stūble at the word, beeing disobedient, vnto which thing ( [...]) they were euen ordained. Iud. v. 4. There are certaine men crept in, which were before of old ( [...]) ordained to this condemnation. 1. Thess. 5.9. God hath not appointed vs vnto wrath but to saluation. In the Scriptures Cain and Abel, Ismael and Isaac, Esau and Iacob, are propounded vnto vs as types of mankinde partly elected, and part­ly reiected.

Neither doe we here set downe any absolute decree of Damnation, as though we should thinke that any were condemned by the meere and alone will of God, without any causes inherent in such as are to be condemned. For vnto the decree of God it selfe, there are certaine meanes for the execution thereof annexed, and subordinate. And therefore, though we neuer doe, or can separate Gods decree, and the meanes to execute the same, yet doe we di­stinguish them, and doe consider the purpose of God, sometimes by it selfe a­lone, and sometimes againe not by it selfe, but with middle causes subordinate therto. And in this second respect, Christ is said to be predestinate: but in the [Page 164] former, namely, as the decree is considered by it selfe, he is not predestinated, but togither with God the Father, a Predestinator.

Againe, the decree of God is secret. I. Because it ariseth onely from the good pleasure of God, vnsearchable, & adored of the very angels themselues. II. Because it is not knowne but by that which is after it, namely, by the ef­fects thereof.

CHAP. 53. Concerning the execution of the decree of Reprobation.

IN the executing of this decree, there is to be considered, the foundation or beginning, and the degrees or proceeding thereof.

The foundation of executing the decree of Reprobation, is the fall of A­dam, by which fall he was subiect both to sinne and damnation. Rom. 11.32. For God hath shutte vp all in vnbeleefe, that he might haue mercy on all. 1. Pet. 2.8. Here wee must note, that God hath so decreed to condemne some, as that notwithstanding; all the fault and guilt of condemnation remaineth in the men onely.

Further, whome God reiecteth to condemnation, those he hateth: this ha­tred of God is, whereby he detesteth and abhorreth the reprobate when he is fallen into sinne, for the same sinne. And this hatred which God hath to man, comes by the fall of Adam: and it is neither an antecedent nor a cause of Gods decree, but onely a consequent and followeth the decree.

Reprob [...]tes are either Infants or men of riper age.

In reprobate infants, the execution of Gods decree is this: assoone as they are borne, for the guilt of originall and naturall sinne, being left in Gods se­cret iudgement vnto themselues, they dying are reiected of God for euer. Rom. chap. 5. ver. 14. But death raigned from Adam to Moses, euen ouer them al­so that sinned not after the like manner of the transgression of Adam, which was the figure of him that was to come. Rom. 9.11. For ere the children 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.

Reprobates of riper age, are of two sorts, they that are called (namely, by an vneffectuall calling) and they that are not called.

In the Reprobates which are called, the execution of the decree of Repro­bation hath three degrees, to wit, an acknowledgement of Gods calling, a fal­ling away againe, and condemnation.

The acknowledgement of Gods calling is, whereby the Reprobates for a time, doe subiect themselues to the calling of God, which calling is wrought by the preaching of the worde. Mat. 22.14. For many are called, but fewe are chosen. And of this calling there are fiue other degrees.

The first is, an enlightning of their mindes, whereby they are instructed of the holy Ghost to the vnderstanding and knoweledge of the word. Heb. 6.4. For it is impossible that they which were once lightned, &c. 2. Pet. 2.20. For if they, after they haue escaped from the filthinesse of the world, through the knowledge of the Lord, and of the Sauiour Iesus Christ, are yet tangled againe therein, and ouer­come, the latter end is worse with them then the beginning.

[Page 165]The second, is a certaine penitencie, whereby the Reprobate, I. doth ac­knowledge his sinne. II. Is pricked with the feeling of Gods wrath for sinne. III. Is grieued for the punishment of sinne. IV. Doth confesse his sinne. V. Acknowledgeth God to be iust in punishing sinne. VI. Desireth to be saued. VII. Promiseth repentance in his miserie or affliction, in these words, I will sinne no more. Math. 27.3. Then when Iudas which betraied him, saw that he was condemned, he repented himselfe, and brought againe the thirtie pieces of siluer, to the chiefe Priests and Elders. Heb. 12.17. For yee know how that afterward also when h [...] would haue inherited the blessing, he was reiected: for he found no place to repentance, though he sought the blessing with teares. 1. King. 21.27. Now when Ahab heard those wordes, he rent his clothes, and put sackcloath vpon him, and fa­sted, and lay in sackcloth, and went softly. Numb. 23.10. Let me die the death of the righteous, and let my last ende be like his. Psal. 78.32. For all this, they sinned still, and beleeued not his wondrous workes. 33. Therefore their daies did he consume in vanitie, and their yeares hastily. 34. And when he slue them, they sought him, and they returned, and sought God earely. 35. They remembred that God was their strength, and the most high God their redeemer.

The third degree is, a temporarie faith, whereby the reprobate doth confu­sedly beleeue the promises of God, made in Christ, I say confusedly, because he beleeueth that some shall be saued, but he beleeueth not that he himselfe par­ticularly shall be saued, because he beeing content with a generall faith, doth neuer applie the promises of God to himself, neither doth he so much as con­ceiue any purpose, desire, or endeuour to applie the same, or any wrastling or striuing against securitie or carelesnes and distrust. Iam. 2. 19. Thou beleeuest that there is one God, thou doest well: the deuils also beleeue it, and tremble. Math. 13.20. And he that receiued seede in the stony ground, is he which heareth the word, and incontinently with ioy receiueth it. 21. Yet hath he no roote in himselfe, and du­reth but a season. Ioh. 2.23. Now when he was at Ierusalem at the Passeouer in the feast, many beleeued in his Name when they saw his miracles which he did. 24. But Iesus did not commit himselfe vnto them, because he knew them all.

The fourth is, a tasting of heauenly gifts: as of Iustification, and of Sancti­fication, and of the vertues of the world to come. This tasting is verely a sense in the hearts of the Reprobates, whereby they doe perceiue and feele the ex­cellencie of Gods benefits, notwithstanding they doe not enioy the same. For it is one thing to tast of dainties at a banquet, and another thing to feede and to be nourished thereby. Heb. 6.4. For it is impossible, that they which were once lightened, and haue tasted of the heauenly gifts, and were made partakers of the ho­ly Ghost.

The fifth degree is, the outward holines of life for a time, vnder which, is comprehended a zeale in the profession of religion, a reuerence and feare to­wards Gods ministers, and amendment of life in many things. Mark. 6.20. For Herod feared Iohn, knowing that he was a iust man, and an holy, and reuerenced him, and when he heard him [...] he did many things, and heard him gladly. Act. 18.13. Then Simon himselfe beleeued also, and was baptized, and continued with Philip, and wondred when he saw the signes and great miracles which were done. Hos. 6.4. O Ephraim, what shall I doe vnto thee? O Iudah, how shall I entreate thee? for your [Page 166] goodnes is as a morning cloud, and as the morning dewe it goeth away.

The second degree of the execution of Gods counsel of reprobation, in mē of ripe age which are called, is a falling away againe, which for the most part is effected and wrought after this manner. First, the reprobate is deceiued by some sinne. Secondly, his heart is hardened by the same sin. Thirdly, his heart being hardened, it becommeth wicked and peruerse. Fourthly, then follow­eth his incredulitie and vnbeleefe, whereby he consenteth not to Gods word, when he hath heard and known it. Fiftly, an Apostasie, or falling away from faith in Christ, doth immediately follow this vnbeleefe. Hebr. 3.12,13. Take [...]eed, brethren, least at any time there be in any of you an euill heart, and vnfaithfull, to depart awaie from the liuing God. 1. Tim. 1.19.

This Apostasie, is sometimes sinne against the holy Ghost. In the sinne a­gainst the holy Ghost, we haue haue these seuerall points to be considered: I. The Name; it is called a sinne against the holy ghost, not because it is done a­gainst the person, or deitie of the holy Ghost (for in this respect he that sin­neth against the holy Ghost, sinneth in like sort against both the father, & the Sonne) but it is so called, because it is done contrarie to the immediate action, namely, the illumination of the holy Ghost. For albeit this be an action com­mon to the whole Trinitie, yet the Father and the sonne doe effect the same by the holy Ghost. II. The efficient cause of it; which is a set & obstinate ma­lice against God, and against his Christ. Therefore when a man doth in the time of persecution, either for feare, or rashly denie Christ, he doth not com­mit this sinne against the holy Ghost, as may appeare by the example of Pe­ter who denied Christ. Mat. 26.73.74.75. Neither doth he which persecuteth Christ and his Church vpon ignorance fall into this sinne. Paul persecuted the Church of Christ, and yet God had mercie on him, because he did it igno­rantly. 1. Tim. 1.13. Many of the Iewes crucified our Sauiour Christ, who af­terward, because they committed that grieuous fact vpon ignorance, repen­ting at Peters sermon, they did obtaine remission of their sinnes. Act. 3.17. 37. III. The Obiect, namely God himselfe, and the Mediatour Christ Iesus. For the malice of this sinne is directed against the very maiestie of God him­selfe, and against Christ. Hebr. 10.29. Of how much sorer punishment suppose yee shall he be worthie, which treadeth vnderfoote the Sonne of God, and counteth the blood of the Testament as an vnholy thing, wherewith he was sanctified, and doth despise the spirit of grace? Therefore this sinne doth directly respect the first ta­ble of the morall law, and is not some particular slipping aside from the ob­seruation of those commandements which are contained in this first table, such as are some doubtings concerning God, or of the truth of the scriptures, or of Christ, &c. but it is a generall defection & apo [...]tasie from God, and that totally. IV. The subiect in which it is. This sin is found in none at al, but such as haue been enlightened by the holy Ghost, and haue tasted of the good gift of God. Heb. 6.5,6. Neither is it in him a bare cogitation alone, but an exter­nall action, or rather such a blasphemie against God as proceedeth from a malitious, and obstinate heart. Matth. 12. 31. V. The Elect cannot commit this sinne: and therfore they who feele in themselues a sure testimonie of their election, neede neuer to despaire: nay, this sinne is not in euery reprobate: [Page 167] for many of them die before they haue this illumination by Gods spirit. VI. This sinne cannot be forgiuen, not because it is greater then that Christs me­rit can satisfie for it, but because after a man hath once committed this sinne, it is impossible for him to repent. For the gift of repentance proceedeth from the holy Ghost, and the holy ghost remaineth in vs through Christ appre­hended by faith: now no man doth apprehend Christ, that doth malitiouslie despise and contemne him. VII. It is very hard to knowe when a man com­mitteth this sinne, because the roote thereof, namely, set malice, lurketh in­wardly in the heart, and is not so easily discerned.

Out of all this which hath bene spoken, we may thus define this sinne. The sinne against the holy Ghost is a voluntarie, and obstinate deniall of, and blas­phemie against the Sonne of God, or that trueth which was before acknowe­ledged concerning him, & so consequently an vniuersall defection from God and his true church. We haue an example of this sinne partly in the diuel, who albeit he knewe well inough that Iesus was that Christ, yet he neuer ceased both wittingly and willingly with all his power, to oppugne the sacred Maie­stie of GOD, togither with the kingdome of Iesus Christ, and, as farre forth as he could, vtterly to supplant the same, partly in the Pharises, Matth. 12.32. Ioh. 3.2.

After Apostasie followeth pollution, which is the very fulnesse of all ini­quitie, altogether contrarie to sanctification. Gen. 15.16. And in the fourth ge­neration they shall come hither againe, for the wickednesse of the Amorites is not yet full.

The third degree is damnation, whereby the Reprobates are deliuered vp to eternall punishment. The execution of damnation beginneth in death, and is finished in the last iudgement. Luk. 16.22. And it was so that the begger died, and was carried by the Angel into Abrahams bosome; the rich man also died and was buried. 23. And being in hell torments, he lift vp his eies and sawe Abraham a farre off, and Lazarus in his bosome.

The execution of the decree of reprobation in Infidels, which are not cal­led, is this. First, they haue by nature ignorance and vanitie of minde. After that followeth hardnesse of heart, whereby they become voide of all sorrowe for their sinnes. Then commeth a reprobate sense, which is, when the naturall light of reason, and of the iudgement of good and euil, is extinguished. After­ward when the heart ceaseth to sorrowe, then ariseth a committing of sinne with greedinesse. Then commeth pollution, which is the fulnesse of sinne. La­stly, a iust reward is giuen to all these, to wit, fearefull condemnation. Eph. 4. 18. Hauing their cogitations darkened, and beeing strangers from the life of God through the ignorance that is in them, because of the hardnes of their hearts. Rom. 1.28. For as they regarded not to know God, euen so God deliuered them vp to a re­probate minde, to doe those things which are not conuenient.

CHAP. 54. Concerning a newe deuised doctrine of Predestination, taught by some new and late Diuines.

CErtaine newe Diuines of our age, haue of late erected vp a new doctrine of Predestination, in which, fearing belike, least they should make God [Page 168] both vniust, and vnmercifull, they doe in the distribution of the causes of sal­uation and damnation, turne them vpside down; as may appeare by their des­cription in this table.

But this their doctrine hath some foule errours and defects, the which I, according as I shall be able, will briefly touch.

CHAP. 55. Of the state and condition of the Reprobates when they are dead.

THe death of the Reprobate, is a separation of the bodie and the soule: of the bodie, that for a time it may lie dead in the earth: of the soule, that it may feele the torments of hell, euen vntill the time of the last iudgement: at which time the whole man shall be cast into the most terrible and feareful fire of hell. 1. Pet. 3.19. By the which he also went and preached vnto the spirits that are in prison. Luk. 8. 2. Pet. 2.4. For if God spared not the Angels that sinned, but cast them downe into hell, and deliuered them into chaines of darknes to be kept vnto damnation, &c.

The reprobate when they die, doe become without sense and astonished, like vnto a stone: or els they are ouerwhelmed with a terrible horrour of con­science, and despairing of their saluation, as it were, with a gulfe of the sea o­uer turning them. 1. Sam. 25.37. Then in the morning when the wine was gone out of Nabal, his wife told him those wordes, and his heart died within him, and he was like a stone. 38. And about ten daies after the Lord smote Nabal that he died. Mat. 27.5. And when he had cast downe the siluer pieces in the temple, he departed, and went and hanged himselfe.

CHAP. 56. Of the condemnation of the Reprobates at the last iudgement.

IN the last iudgement, at the sound of the trumpet, the liuing beeing striken with horrour and feare, shall be changed in a moment, the dead shall rise a­gaine to condemnation: both the liuing and the dead shall then haue immor­tall bodies, but without glorie: and they standing vpon the earth at the left hand of Christ the Iudge, shall heare the sentence of condemnation: Depart from me ye cursed into euerlasting fire, which is prepared for the deuil and his angels. Ioh. 5.29. 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. Matth. 25. 41. 1. Thess. 4. 16. For the Lord himselfe shall descend from heauen with a shout, and with the voice of the Archangel, and with the trumpet of God, and the dead in Christ shall rise first. 17. Then shall we, which liue and remaine, be caught vp with thē also in the cloudes, to meete the Lord in the ayre and so shal we be euer with the lord,

CHAP. 57. Of the estate of the Reprobates in hell.

AFter that the sentence of condemna [...]on is pronounced, then followeth e­uerlasting death: whereof this is the estate.

• I. The Reprobates are separated from the presence and glorie of God.
• II. They are punished with eternall confusion, & most bitter reproches: because all their secret wickednesses and sinnes are reuealed. 2. Thess. 1.9. Which shall be punished with euerlasting perdition, from the presence of the Lord, and from the glorie of his power. Math. 5.8. Blessed are the pure in heart, for they shall see God. 1. Ioh. 2.28. And now little children, abide in him, that when he shall appeare, we may be bold, and not be ashamed before him at his comming.
• III. They haue fellowship with the diuell and his angels, Math. 25.41.
• IV. They are wholly in bodie and soule tormented with an incredible horrour, and exceeding great anguish, through the sense and feeling of Gods wrath, powred out vpon them for euer. Esai 66. 24. And they shall goe forth, and looke vpon the carkases of men, that haue transgressed against me: for their worme shall not die, neither shall their fire be quenched: and they shall be an abhor­ring vnto all flesh.

Hereupon is the punishment of those that are condemned, called Hell fire, a worme, weeping, and gnashing of teeth, vtter darknesse, &c. Rev. 21.8. But the fearefull, and vnbeleeuing, and the abominable, and murtherers, and whoremon­gers, and sorcerers, and idolaters, and all lyers, shal haue their part in the lake which burneth with fire and brimstone, which is the second death. Math. 13.42. And shall cast them into a furnace of fire, ther [...] shall be weeping and gnashing of teeth. Esai 66. 24.

CHAP. 58. Of the application of Predestination.

THe right applying of Predestination to the persons of men, is very ne­cessarie: and it hath two parts. The first is, the iudgement of particular predestination, and the second is, the vse of it.

The iudgement and discerning of a mans owne predestination, is to be performed by meanes of these rules which follow.

• I. The Elect alone, and all they that are elect, not onely may be, but also in [Page 177] Gods good time, are sure of election in Christ to eternall life. 1. Corinth. 2.12. 2. Cor. 13.5.
• II. They haue not this knowledge from the first causes of Election, but rather from the last effects thereof: and they are especially two: The testi­monie of Gods spirit, and the workes of Sanctification. 2. Pet. 1. 10. Romans 8.16.
• III. If any doubt of this testimonie, it will appeare vnto them, whether it come from the Spirit of God, or their owne carnall presumption: First, by a full perswasion which they shall haue; for the holy Ghost will not barely say it, but perswadeth such, that thay are the children of God, the which the flesh can not in any wise doe. Secondly, by the manner of perswasion: for the holy Ghost draweth not reasons [...]rom the workes, or worthinesse of man, but from Gods fauour and loue: and this kinde of perswasion is far different from that which Satan vseth. Thirdly, by the effects of that testimonie. For if the perswa­sion arise from presumption, it is a dead perswasion: but contrarily, it is most liuely and stirring, if it come from the holy Ghost. For such as are perswaded that they are elected, and adopted children of GOD, they will loue god, they wil trust in him, and they will call vpon him with their whole heart.
• IV. If the testimonie of Gods spirit be not so powerfull in the elect, then may they iudge of their election, by that other effect of the holy ghost; name­ly, Sanctification: like as we vse to iudge by heate that there is fire, when wee cannot see the flame it selfe.
• V. And of all the effects of sanctification, these are most notable. I. To feele our wants, and in the bitternes of heart to bewaile the offence of GOD in euery sinne. II. To striue against the flesh, that is, to resist, and to hate the vngodly motions thereof, and with griefe to think them burthenous & trou­blesome. III. To desire earnestly and vehemently the grace of God, and me­rite of Christ to obtaine eternall life. IV. When it is obtained, to account it a most pretious iewel. Phil. 3.8. V. To loue the minister of Gods word, in that he is a minister, and a Christian, in that he is a Christian: and for that cause, if neede require, to be readie to spende our blood with them. Mat. 10.42. 1. Ioh. 3.16. VI. To call vpon God earnestly, and with teares. VII. To desire and loue Christs comming, and the day of iudgement, that an ende may bee made of the daies of sinne. VIII. To flie all occasions of sinne, and seriously to en­deauour to come to newnesse of life. IX. To perseuere in these things to the last gaspe of life. Luther hath a good sentence for this purpose. Hee that will serue God, must, saith he, beleeue that which cannot bee seene, hope for that which is deferred, and loue God, when he sheweth himselfe an enemie, and thus remaine to the ende.
• VI. Nowe, if so be all the effects of the spirit are very feeble in the godly, they must know this, that God trieth them, yet so, as they must not therewith be dismaied, because it is most sure, that if they haue faith, but as much as a graine of mustard seede, and bee as weake as a young infant is, it is sufficient to ingraffe thē into Christ, & therefore they must not doubt of their election, because they see their faith feeble, and the effects of the holy Ghost faint with­in them.
• [Page 178]VII. Neither must hee, that as yet hath not felt in his heart any of these effects, presently conclude, that hee is a Reprobate: but let him rather vse the word of God, and the Sacraments, that hee may haue an inward sense of the power of Christ, drawing him vnto him, and an assurance of his redemption by Christs death and passion.
• VIII. No man may peremptorily set downe, that himselfe, or any other is a reprobate. For God doth oftentimes preferre those which did seeme to be most of all estranged from his fauour, to be in his kingdome aboue those, who in mans iudgement were the children of the kingdome. Hence is it that Christ saith: The Publicanes and harlots goe before you: and, many an one is called at the eleuenth houre, as appeareth by that notable example of the thiefe vpon the crosse.

The vses, which may be made of this doctrine of predestination, are very many. First, for our instruction, we are taught these things.

• I. That there is neither any iustification by workes, nor any works of ours that are meritorious. For election is by the free grace of God: and therefore in like sort is iustification. For, as I saide before, the cause of the cause, is the cause of the thing caused. And for this reason, in the worke of saluation, grace doth wholly challenge al to it selfe. Rom. 11.5. At this time there is a remnant through the election of grace. 2. Tim. 1.9. Who hath saued vs, and called vs with an holy calling, not according to our workes, but according to his owne purpose & grace, which was giuen to vs, through Christ Iesus before the world was. Phil. 1. 29. Vn­to you i [...] is giuen for Christ, that not onely ye should beleeue in him, but also suffer for his sake. Rom. 3.24. Wee are iustified freely by grace. Tit. 3.5. Not by the workes of righteousnesse, which we had done, but according to his mercie he saued vs. Ezech. 36. 27. I will cause you to walke in my statutes. Rom. 6.23. The gift of God is eter­nall life.
• II. That Astrologie, teaching, by the casting of Natiuities, what men will be, is ridiculous, and impious: because it determineth, that such shall be very like in life, and conuersation, whom God in his predestination hath made vn­like. Iacob and Esau, borne of the same parents, and almost in the same mo­ment of time, (for Iacob held Esau by the heele as he was borne) were of most vnlike dispositions, and had diuers euents. The like may we see in all twinnes, and others, which are borne at the same time.
• III. That God is most wise, omnipotent, iust, and mercifull. O the wonder­full riches, both of the wisdome and knowledge of God! howe vnsearchable are his iudgements, and his waies past finding ont! Eph. 1.5. Who hath predestinate vs, to be adopted through Iesus Christ vnto himselfe, according to the good pleasure of his will.

Secondly, beeing the seruants of Christ we are admonished:

• I. To fight against all doubting and diffidence of our saluation, because it neither depēdeth vpon workes, nor faith, but vpon Gods decree which is im­mutable. Math. 24.24. Luk. 10.20. Reioice that your names are written in the booke of life. Rom. 8.33. Who shall any thing to the charge of Gods chosen? it is God that iustifieth, who shall condemne? 2. Tim. 2.19. This teacheth, that the anker of hope must be fixed in the trueth, and stabilitie of the immutable good plea­sure [Page 179] of God: so that albeit our faith bee so tossed, as that it is in danger of ship­wracke, neuerthelesse it must neuer sinke to the bottome, but euen in the mid­dest of danger, take hold vpon repentance, as on a board & so recouer it selfe.
• II. To humble our soules vnder the mightie hand of God: for wee are as clay in the hand of the potter. Rom. 9.21. They through infidelitie are broken off, but thou standest through faith. Be not high minded, but feare.
• III. To giue all glorie to God. 2. Thess. 2.13. We ought to giue thankes al­waie to God for you brethren, beloued of the Lord, because that God hath from the beginning chosen you to saluation.
• IV. To beare crosses patiently. Rom. 8.29. Those which he knewe before, he hath also pre [...]estinate, to be made like to the image of his sonne. This likenesse to Christ, is in bearing afflictions. Phil. 3.10. That I may know him, and the vertue of his resurrection, and the fellowship of his afflictions, to be made conformable to his death.
• V. To doe good workes. Eph. 2. 10. Wee are his workemanship created in Christ Iesus to doe good workes, which God hath ordained, that we should walke in them.

Thus much concerning Theologie.