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

It comprehendeth many holy sciences, wherof 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 only very God, and whom thou hast sent Iesus Christ. Esay. 53.11. By his knowledge shall my righte­ous seruant (viz. Christ) iustifie many. And therfore it consisteth likewise in the knowledge of our selues, because we know God by looking into our selues.

GOd is Iehouah Elohim. Exod. 6.2. And Elohim spake vnto Moses and saide vnto him, I am Ieho­uah. And I appeared vnto Abraham, to Isaac, and to Iaacob, by the name of God Almightie, but by my name Iehouah was I not knowen vnto them. Exod. 3.13. If they say vnto me, what is his Name? what shall I says [Page] 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 saye vnto the Children of Israel, Iehouah Elohim &c. hath sent me vnto you

The first title of God, declareth his Nature, the second his Persons.

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

The perfection of the nature of God, is his abso­lute constitution, by the which he is wholye com­plete within himselfe. Exod. 3.13. I am that I am, Act. 17.24. God that made the worlde, and all thinges that are therein, seeing that he is Lord of heauen and earth, dwelleth not in Temples made with handes, ney­ther is worshipped with mens handes. As though he needed any thing, seeing he giueth to all life & breath and all things.

The perfection of his nature is either the Simple­nes or the infinitenes thereof.

The simplenes of his nature, is that by which he is voide of all Logicall 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 him selfe: Conferred with Ioh. 14.6. I am the way, the trueth, and the Life. 1. Ioh. 1.7. But if we walk in light as he is in light, conferred with the 5. God is light & in him is no darknes. 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 specialitie: whole, or partes: matter, [Page] or that which is made of matter: for so ther shold be in God diuers things, and one more perfect then an­other: therfore whatsoeuer is in God, is his essence. and all that he is, he is by his essence.

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 variablenes nor shadow of changing. Mal. 3.6. I am the Lord and am not chan­ged.

Gods nature is spiritual in that it is corporal, and therefore inuisible. Ioh. 4.24. God is a spirite. 2. Cor. 3.17. The Lord is the spirite. 1. Tim. 1.17. To the King eternall, immortall, inuisible, only wise God be glorye and honour for euer and euer. Coloss. 1.15. Who is the I­mage of the inuisible God.

The infinitenes of God is two folde: his Eterni­tie, and exceeding greatnes.

Gods eternitie, is that by which he is without beginning and ending. Psal. 90.2. Before the moun­tains were made, and before thou hadst formed the earth and the round worlde, euen from euerlasting to euerla­sting thou art our God. Reuel. 1.8. 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 euerye where present, both within and without the worlde. Psal. 145.3. Great is the Lord & worthy to be praised, and his great­nes is incomprehensible. 1. King. 8.27. Is it true indeede [Page] that God will dwell on the earth? beholde the heauens, and the heauens of heauens are not able to containe thee: how much lesse is this house that I haue built? Iere. 23.23. Doo not I fill the heauen and earth saith the Lord? Hence it is plaine: firste, that he is onelye one, and indivisible, not many. Ephe. 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 Idole is nothing in the worlde, and that there is none other God but one. And there can be but one thing infinite in nature.

Secondly, that God is the knower of the heart. For nothing is hidden from that nature, which is within al things and without all things, which is in­cluded in nothing, nor excluded from anye thing. Because 1. King. 28.9. The Lord searcheth all hearts, and vnderstandeth euery woork of the minde. Psal. 139.1.2. Thou knowest my sitting downe and my rising vp, thou vnderstandest my cogitation a farre off.

HItherto haue we spoken of the perfection of Gods nature. Now followeth the life of God, by which the Diuine Nature is in perpetuall action, liuing and mouing it selfe. Psal. 42.2. My soule thir­steth for God, euen for the liuing God: when shal I come and appeare before the presence of God? Heb. 3.12. See that there be not at any time in any of you an euill hart to depart from the liuing God.

The deuine nature is especiallye in perpetuall o­peration [Page] by three attributes, the which doo mani­fest the operation of God towardes his creatures. These are his wisedome, will, and omnipotencie.

The wisedome or knowledge of God, is that by the which God dooth not successiuelye, and by dis­course of reason, but by one eternall and immuta­ble act of vnderstanding distinctlye, and perfectlye know himselfe, and al other things, though infinite, whether they haue bene or not. Math. 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. Heb. 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 doo. Psal. 147.5. His wisdome is infinite.

Gods wisedome hath these partes. His fore­knowledge and his counsell.

The foreknowledge of God, is that by which he most assuredly foreseeth all thinges that are to come. Act. 2.23. Him haue ye taken by the handes of the wicked, being deliuered by the determinate counsell and foreknowledge of God, and haue crucified and slain, Rom. 8. Those 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 whom things are past, or to come.

The counsell of God, is that by which he doth most straightlye perceiue the best reason of all things that are Pro. 8.14. I haue counsell & wisedome: I am vnderstanding, and I haue shrength.

The will of God, is that by the which he both [Page] most freely, and straitly with one act willeth all thinges. Rom. 9.18. He hath mercie on whom he will, and whom he will he 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, we will liue and doe this or that.

God willeth that which is good, by approuing it, that which is euill, in as much as it is euill, by disalowing and not willing it. And yet he volun­tarily doth permit euill: Because it is good that there should be euill. Act. 14.16. Who in times past suffered all the Gentils 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.

The will of God, by reason of diuers obiectes hath diuers Names, and is either called Loue and Hatred, or Grace and Iustice.

The loue of God, is that, by the which God ap­proueth first, himselfe, and then all his creatures without their desert, & in them 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 toward 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 manie 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 [Page] loued iustice and hated iniquitie.

The grace of God, is that by which hee 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. Titus. 2.11. The sauing grace of God shined to all men teaching vs to dente impietie, &c.

The grace of God, is eyther his Goodnesse, or his Mercie.

The goodnesse of God, is that by which he be­ing in himselfe absolutely good, doth freely exer­cise his liberalitie vpon his creatures Matth. 19.17. Why callest thou me good, none is good but one, euen God. Matth. 5.45. He maketh his sunne to shine vp­on the good and the bad, and he raineth vpon the iust and vniust.

Gods mercie, is that by which he freely assisteth all his creatures in their miseries. Esay. 30.18. Yet will the Lord waite, that he may haue mercie vpon you. Leuit. 3.22. It is the Lordes mercies, that we are not consumed, because his compassion faile not. Exod. 33.19. I take pitie on whom I take pitie, and am mercifull on whom I am mercifull.

Gods Iustice, is that by which he in all thinges willeth that which is iust. Psal. 10. The iust Lord lo­ueth iustice. Psal. 3.4. 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, & indeede willeth that which he hath said Rom. 3.4. Let God be true, & euery man a lyar. Mat [...] [...] [Page] vp children to Abraham, Phil. 3.21. According to the working, wherby 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. Psalm. 135.6. All things which God will, those be doth in heauen and in earth, and in all depthes.

OVt of the former attributes by which the true Iehouah is distinguished from a fained God, and from idoles, arise the glorye of God and his blessednes.

Gods glorie or maiestie, is the infinite excellen­cie of his most simple and most holye diuine Na­ture. Heb. 1.3. Who being the brightnes, of his glorye, and the ingraued forme of his person &c. Dan. 3. Thou Lord art only God, and glorious vpon the earth,

By this we see, that God onely can knowe him selfe perfectly. Iohn. 6.46. Not that any man hath seene the Father, saue he which is of God, he hath seene the Father. 1. Tim. 6.16. Who only hath immortalitie, and dwelleth in the light, that none can attaine vnto, whome neuer man sawe, neither can see. Exod. 33.18. Thou canst not see my face.

Notwithstanding there is a certaine manifesta­tion of Gods glorie: partlye more obscure, partlye more apparant.

The more obscure manifestation, is the vision of Gods maiestie in this life, by the eyes of the [Page] minde, through the helpe of thinges perceiued by the outward sences.

Esai. 6.1. I saw the Lord sitting vpon an high throne, and lifted vp, and the lower partes thereof filled the tem­ple. Exod. 33.22. And while my glorye passeth by, I will put thee in a cleft of the Rocke, and will couer thee with mine hands while J passe by: after J wil take away mine hand, and thou shalt see my backeparts, but my face shall not be seene. 1. Cor. 13.12. Now we see as through a glasse, darkely.

The more apparant manifestation of God, is the contemplation of him in Heauen face to face. 1. Cor. 13.12. But then shall we see face to face. Dani­el. 7.9.10. I behelde till the thrones were set vp, and the Ancient of dayes did sit, whose garment was white as Snowe, &c.

Gods blessednes, is that by which God is in himselfe, and of him selfe all sufficient. Gen. 17.1. I am God all sufficient, walke before me and be thou vp­right. Col. 2.4. For in him dwelleth all the fulnes of the Godhead bodily. 1. Tim. 6.5. Which in due time he shall shew, that is blessed and prince onely, &c.

THe persons, are they, which subsisting in one Godhead, are distinguished by incommunica­ble properties. 1. Iohn. 5.7. There are three that beare recorde in heauen, the Father, the Worde, and the holye Ghoast, and these 3. are one. Gen. 19.24. Then Jehouah rained vpon Sodome, and vpon Gomorah, brimstone, and [Page] fire from Jehouah in heauen. Ioh. 1.1. Jn the beginning was the word, and the word was with God, and that word was God.

The constitution of a person is, when as a perso­nall proprietie, or the proper manner of subsisting is adioyned to the Deitie, 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 holye Ghost, but the Father alone; the Sonne is not the Father or the ho­ly Ghost, but the Sonne alone; and the holy Ghoast is not the Father or the Sonne, but the holy Ghoast alone: so that in these there is diuersitie of persons, but vnitie of essence.

The communion of the persons, or rather vni­on, is that by which eche one is in the rest, and with the rest, by reason of the vnitie of the Godhead: and therefore euerye eche one doth possesse loue, and glorifie another, and work the same thing. Ioh. 14.10. Beleeuest thou not that J am in the Father, and the Father is in me? the wordes that I speak vnto you, J speake not of my selfe but my Father that dwelleth in me, he doth the workes. Pro. 8.22. The Lord hath possessed me in the beginning of his way: J was before his workes of olde. And vers. 30. Then was J with him as a nouri­sher, and J was dayly his delight, reioycing alwaye before him. Ioh. 1.1. Jn the beginning was the word, & the word was with God, and that word was God. & Chap. 5.19. The Sonne can doo nothing of himselfe, saue that he seeth the Father doo: for whatsoeuer things he doth, the same doth the Sonne also.

[Page]There be three persons, the Father, the Sonne, and the holy Ghost. Math. [...].16.17. And Iesus when he was baptized, came straight out of the water, and loe, the heauens were opened vnto him, and Iohn saw the Spi­rite of God, discending like a Doue, and lighting vpon him. And loe, a voice came from heauen, saying. This is my beloued Sonne in whom I am well pleased.

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

The incommunicable propertie of the Father, is to be vnbegotten. He is the beginning of actions, because he beginneth euery action of himselfe, ef­fecting it by the Sonne & 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 thinges, and we by him. Rom. 11.36. 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 he at any time, thou art my Sonne this day begat I thee? Col. 1.15. Who is the [...]age of the in­uisible God, the first borne of euery creature. Ioh. 1.14. And we saw the glorie therof as the glory of the onely be­gotten Sonne of the Father. Rom. 8.32. He who spa­red [Page] not his owne Sonne.

For this cause he is saide 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 only because he had broken the Sabaoth, but said also that god was his Father, and made himself equall with God. Phil. 2.6. Who being in the forme of God, thought is no robbery to be equall with God.

For this cause also he is the WORD of the father, not a vanishing but an essentiall woord, because as a word, is as it were begotten of the minde, so is the Sonne begotten of the Father. And also, because he bringeth glad tidinges from the bosome of his Fa­ther. Nazian in his oration of the Sonne, Basil in his preface before Iohns gospell.

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 Jesus Christ, by whome are all things and we by him. Ioh. 5.19. Whatsoeuer things he dooth, the same doth the sonne also.

The holy Ghost is the third person, proceeding from the Father and the Sonne. Ioh. 15.26. But whē the comforter shall come, whom I wil send vnto you from the Father, euen the Spirite of trueth, which procee­deth of the Father, he shall testifie of me. Rom. 8.9. But ye are not in the flesh, but in the Spirite, seeing the Spirite of God dwelleth in you. But if there be any that hath not [Page] the Spirite of Christ, he is not his. Ioh. 16.13.14. But when that Spirite of trueth shall come, he shall conduct you into all trueth: for he shall not speake of himselfe, but whatsoeuer he heareth, he shall speake, and shall declare vnto you such thinges 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 betwixte proceeding, and begetting; neither the Scriptures determine, nor the Church knoweth.

The incommunicable propertie of the holye Ghost, is to proceede.

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

THus far concerning the first part of Theologie: the second followeth, of the works of God.

The works 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 peculier māner of working in euery person.

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

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

The decree of God, is that by which God in him­self, hath necessarily and yet freelye, from all eterni­tie determined all things. Ephe. 1.11. Jn whome also we are chosen when we were predestinate, according to the purpose of him, which woorketh all thinges after the [Page] counsell of his own will. and ver. 4, as he hath chosen vs in him before the foundation of the world. Math. 10.29. Are not two Sparrowes solde 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 claie to make of the same lumpe one vessell to dishonor, and another to ho [...]er.

Therefore the Lord according to his good plea­sure, hath most certainly decreed euery both thing and action whether past, present, or to come, toge­ther with their circumstances of place, time, means, and end.

Y [...], be hath most iustlye decreede the wicked workes of the wicked. For if it had not so pleased him, they had neuer been at all. And albeit they of their owne nature, are and remaine wicked; yet in respect of Gods decree, they are to be accounted good. For there is not anyething absolutelye euill. 1. Pet. [...].17. For it is better (if the wil of God be so) that ye suffer for well dooing, then for euill dooing.

The thing which in the one nature is euill, in Gods eternall counsell comes in the place of a good thing; in that it is some occasion, & way to manifest the glory of God in his iustice, and in his mercie.

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

The same decree of God, is the first & principall working cause of al things, which is in order & time before all other causes. For with Gods decree is al­waies [Page] his will annexed, by the which he can wil­linglye effect that he hath decreede. And it were a signe of impotencie, to decree anye thing which he could not willingly compasse. And with Gods will is cōioyned an effectuall power, by which the Lord can bring to passe whatsoeuer he hath frely decreed.

This first and principall cause, how be it in it selfe it be necessary, yet it doth not take away freedome of will in election, or the nature and propertie of se­cond causes, but only brings them into a certain or­der, that is, it directeth thē to the determinate end: wherupon the effects and euents of things are con­tingent or necessarye, as the nature of the second cause is. So Christ according to his Fathers decree died necessarily. Act. 17.3. But yet willinglye. Mat. 25.39. And if we respect the tēperature of Christs body, he might haue prolonged his life; & therfore in this respect might be said to haue died cōtingētly.

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

Gods operation, is his effectuall producing of al good things, which either haue being or mouing, or which are done.

Gods operatiue permission, is that by which he only permitteth one and the same work to be done of others, as it is euill; but as it is good, he effectually worketh the same. Gen. 50.20. You indeed had purposed euill against me, but God decreed that for good, that he might as he hath doon this day, preserue his people a­liue. and Gen. 45.7. God hath sent me before you to pre­serue your posteritie in this Land. Esay. 10.5.6.7. Woe [Page] vnto Asshur, the rod of my wrath, and the staffe in their handes is mine indignation. I will send him to a dissem­bling nation, and I will giue him a charge against the peo­ple of [...]y wrath, to take the spoyle, and to take the praye, and to tread them vnder feete like the mire in the street. But he thinketh not so, neither doth his hart esteeme it so but he imagineth to destroy, and to cut off not a fewe na­tions.

God permitteth euill, by a certain voluntary per­mission, in that he forsaketh the second cause in working euil. And he forsaketh his creature, either by detracting the grace he had, or not bestowing that which he wanteth. Rom. 1.26. For this cause god gaue them vp vnto vile affections. 2. Tim. 2.25.26. in­structing them with meeknes that are contrary minded, prouing if God at any time wil giue thē repentance, that they may know the trueth, and that they may come to a­mendment out of the snare of the Deuill, which are taken of him at his will.

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

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 morrall good; in that, it is the parte of a iust iudge to punish sinne.

Secondly, as it is a meere action oract.

[Page]Thirdlye, as it is a chastisement, a triall of ones faith, martirdome, propitiation for sinne, as the death and passion of Christ. Act. 2.23. & 4.28. And if we obserue these caueates, God is not onelye a bare permissiue agent in an euill worke, but a pow­erfull effect or of the same, yet so, as he neither instil­leth an aberration into the action, nor yet suppor­teth, or intendeth the same, but that he most freely suffereth euill, and best disposeth of it to his owne glory. The like we may see in this similitude. Let a man spurre forward a lame horse; In that he mo­ueth forward the rider is the cause, but that he hal­teth, he himselfe is the cause. And again, we see the Sunne beames gathering themselues into a Sunne glasse, they burne such thinges as they light vpon: now, that they burne, the cause is not in the Sunne, but in the glasse. The like may be saide of Gods ac­tion in an euill subiect.

GOds decree, in as much as it concerneth man, is called predestination: which is the decree of God, by the which he hath ordeined all men, to a certain and euerlasting estate; that is, either to sal­uation or condemnation, for his own glory. 1. Thes. 5.9. For God hath not appointed vs vnto wrath, but to obtaine saluation by the meanes of our Lord Iesus Christ. [Page] Rom. 9.13. As it is written, I haue loued Jacob & hated Esais. and ver. 12. What and if God would to shewe his wrath and make his power knowne, suffer with long pati­ence the vessels of wrath prepared to destruction, and that he might declare the riches of his glorye vpon the vessels of mercy, which he hath prepared vnto glory.

The meanes of accomplishing Gods predesti­nation are two folde.

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 chap.

Gods manner of creating as also of gouerning, is such as that by his woord alone, he, without any in­strumentes, meanes, assistance, or motion produ­ced all sortes of thinges. 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 worlde was ordeined by the word of God, so that the thinges which we see, are not made of things which did appeere. Psal. 148.5. Let them praise the name of the Lord, for he commaunded and they were created.

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

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

The world, is a most beautifull pallace, framed out of a deformed substāce, and fit to be inhabited.

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

[Page]The heauens are threefolde, the first is the aire, the second the Skye, the third an inuisible and in­corporall essence, created to be the seate of all the blessed, both men and Angels. This third heauen is called Paradise. 2. Cor. 14.4.

The inhabitants of the worlde are reasonable creatures, made according to Gods owne image, they are either angels or men. Gen. 1.26. Further­more God saide, let vs make man in our owne image, ac­cording to our likenesse. Iob. 1.16. When the children of God came and stoode before the Lorde: Satan came also among them.

The image of God is the integritie of the reaso­nable creature, resembling God in holinesse. Eph. 4.24. And put on the new man which after God is cre­ated in righteousnesse and true holinesse.

THe Angels ech of them being created in the beginning, were setled in an vpright estate. In whom these thinges are to be noted. First their nature. Angels are spirituall, and incorporall essen­ces. Heb. 2.16. For be 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 spirite his messengers, & his ministers a flame of fire.

Secondly, their qualities. First they are wise 2. Sam. 14.18. My Lord the king is eue [...] at an [...]ell of God in h [...]aring good and bad. 2. They are of great might. 2. Thess. 1.7. When the Lord Iesus shall sh [...] [Page] himselfe from heauen with his mightie angels. 2. Sam. [...]4. Dauid sawe the Angell that smote the people. 2. King. 19.35. The same night the Angell of the Lorde want out and smote in the campe of Asshur, an hun­dreth, fourscore, and fiue thousand. 3. They are swift and of great agelitie. Esay. 6.6. Then flew one of the Seraphius vnto me with an hote cole in his hand, Dan. 9.21. The man Gabriell whom I had seene before in a vision, came flying and touched me. This is the reason why the cherubims in the tabernacle were painted with winges.

Thirdly, they are innumerable. Gen. 3.2. Nowe Iacob went forth on his iourney and the Angels of God met him. Dan. 7.10. Thousand thousands ministred vn­to him, and ten thousand thousandes stoode before him. Matth. 26.53. Thinkest thou I cannot pray to my fa­ther and he will giue me me then twelue legions of An­gels? Heb. 12.22. to the cōpanie of innumerable angels.

Fourthly, they are in the highest heauen, where they euer attend vpon God, and haue societie with him. Matth. 18.10. In heauen their angels alwaies be­hold the face of my father which is in heauen. Psal. 78.17. The charets of God are twentie thousand thousande angels, and the Lord is among them. Mar. 12.25. But are as angels in heauen.

Fiftly, their degree. That there are degrees of an­gels, it is most plaine. Coloss. 1.16. By him were all things created, which are in heauen, & in earth, things visible and inuisible: whether they be thrones or domi­nions, or principalities, or powers. Rom. 8.38. Neither Angels, nor principalities, nor powers, &c. 1. Thess. 4.16. [Page] The Lord shal descend with the voice of the archan­gel, and with the trumpet of God. But it is not for vs to search, who, or how many be of ech order, neither ought we curiously to enquire howe they are di­stinguished, whether in essence, or qualities. Colos. 2.18. Let no man at his pleasure beare rule ouer you by humblenesse of minde, and worshipping of Angels, ad­uauncing himselfe in those thinges which he neuer saw.

Sixtly, their office. Their office, is partly to mag­nifie God, and partly to performe his commaunde­ments to them. Psal. 103.20, 21. Prayse the Lorde, ye his Angels that excell in strength, that doe his com­maundement in obeying the voyce of his worde. Praise the Lorde, 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.

MAn, after he was created of God, was esta­blished in an excellent estate of innocencie. In this estate seuen thinges are chiefely 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 Ephes. 4.24. created in righteousnes and true holines. This integritie hath two partes.

The first is wisedome, which is a true and [Page] perfect knowledg of God, & of his will, in as much as it is to be performed of man, yea, and of the counsaile of God in all his creatures. Col. 3.10. And haue put on the newe man, which is renewed in know­ledge, after the image of him that created him. Gen. 2.19. When the Lord God had formed of the earth eue­rie beast of the field, and euery foule of the heauen, he brought them vnto the man, to see how he would cal thē: for howsoeuer the man called the liuing creature, so was the name thereof.

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

III. Mans dignitie, consisting of foure partes. First, his communion with God, by which as God reioyced in his owne image, so likewise man was incensed to loue God: This is apparant by Gods fa­miliar conference with Adam. Gen. 1 29. And God sayd, Behold, I haue giuen vnto you euerie herbe bea­ring seede, &c. that shall be to you for meate. Second­ly, his dominion ouer all the creatures of the earth. Gen. 2.19. Ps. 8.6. Thou hast made him Lord ouer the workes of thine handes, and hast set all thinges vnder his feete, &c. Thirdly, the decencie, and dignitie of the bodie, in which, though naked, nothing was vnseemely. Psal. 8.5. Thou hast made him little lower then God, and crowned him with glorie and worshippe. 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 wee more honestie [...], and our vncomely [...]artes haue more comelinesse on. [Page] Fourthly, labour of the bodie without paine or griefe. Gen. 3.17.19. Because thou hast obeyed the voyce 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.

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

Gods commaundement concerning the trees, was ordeined to make examination, and triall of mans obedience. It consisteth of two partes: the first, is the eating of the tree of life, that as a signe, it might confirme to man, his perpetuall abode in the garden of Heden, if still he persisted in obedience. Reuel. 2.7. To him that ouercōmeth will I giue to eate of the tree of life, which is in the middest of the para­dise of God. Prou. 3.18. She is a tree of life to them which lay holde 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 euill, together with a commination of temporal & eternall death, after the transgression of this commaundement. Gen. 2.17. Of the tree of 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 happinesse, as the violation gaue experience of euill, that is, of all miserie, that is, of punishment and of guiltinesse of sinne.

[Page]Gods commaundement concerning the obser­uation of the Sabboth, is that, by which God or­dained the sanctification of the Sabboth. Gen. 2.3. God blessed the seuenth day, and sanctified it.

V. His calling, which is his seruice of God, in the obseruation of his commaundements, and the dressing of the garden of Heden. Prou. 16.4. God made all thinges for him selfe. Gen. 2.15. He placed him in the garden of Heden, to dresse and keepe it.

VI. His diet was the herbes of the earth, and fruit of euery tree, except the tree of the knowledg of good and euill. Gen. 1.29. And God sayd, Behold, I haue giuen vnto you euery herbe bearing seede, which is vpon all the earth, and euery tree, wherein is the fruite of a tree bearing seede, that shall be to you for meate. and 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 commaundement concerning the two trees, and also to neglect & violate the same. Wher­by 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.

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 [Page] or turning from God, binding the offendor by the course of Gods iustice, to vndergoe the pu­nishment.

The fall was effected on this manner. First, God created his reasonable creatures good indeede, but withall changeable, as we haue shewed before. For to be vnchangeably good, is proper to God alone. Secondly, God tryed their obedience, in those things, about whi [...]h they were conuersant. Deut. 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 tryall God dooth not assist them with new grace to stande, but for iust causes forsaketh them. 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 withdrawe his hande, it fal­leth of it selfe.

The fall, is of men, and Angels.

The fall of Angels, that is, by which the vnder­standing, pointing at a more excellent estate, and of it owne accord approouing the same, together with the will making especial choyce therof: 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, & deliuered them into chaines of darkenes, to be kept vnto [Page] damnation, &c. Iude 6. The Angels which kept not their first estate, but left their owne habitation, he hath reserued in euerlasting chaines, &c. Ioh. 8.44. He was a murtherer from the beginning, and continued not in the truth: for there is no truth in him.

In the fall of Angels, consider: First, their cor­ruption, arising from their fall, which is the depra­uation of their nature. And is eyther that fearefull malice and hatred, by which they set them selues against God, or their insatiable desire to destroy mankinde, to the effecting whereof, they neglect neither force nor fraude. 1. Ioh. 3.8. He that com­mitteth sinne is of the deuill, because the deuill sinned from the beginning. For this cause was the Sonne of God reuealed, to dissolue the workes of the deuill. 1. Pet. 5.8. Your aduersarie the deuill goeth about like a roa­ring lyon, seeking whom he may deuour. Ephes. 6.12. You striue not against flesh and bloud, but against prin­cipalities, and power, and worldly gouernours, the prin­ces of darkenesse of this world, against spirituall wicked­nesses, which are in supercelestiall thinges.

II. Their degree, and diuersitie: for of these Angels, one is chiefe, and the rest attendants. The chiefe, is Beelzebub, Prince of the rest of the de­uils, and the world, farre aboue them all in malice. Matth. 25.41. Away from me ye cursed, into euerla­sting fire, prepared for the deuill and his Angels. 2. Cor. 4.4. Whose mindes the god of this world hath blinded. Reuel. 12.7. And there was war in heauen, Michael, and his Angels fought with the Dragon, and the Dra­gon and his angels fought.

[Page]Ministring angels, are such as waite vpon the de­uill, in accomplishing his wickednesse.

III. Their punishment. God, after their fall, gaue them ouer to perpetuall tormentes, without any hope of pardon. Iude ver. 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 darkenesse, 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 deuill 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 seconde, is the a­bridging and limitation of their power. Iob. 1.12. The Lord sayd vnto Satan, Behold, all that he hath, i [...] in thine hande, only vpon him lay not thine hand.

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

ADams fall, was his willing reuolting to disobe­dience by eating the forbidden [...]ate. In A­dams fall we may note the manner greatnesse, and [Page] fruit of it.

I. The manner of Adams fall was on this sort. First, the death, hauing immediatly before, fallen him selfe, insinuateth vnto our first parents, that both the punishment for eating the forbidden fruit was vncertaine, and that God was not true in his word vnto them.

Secondly, by his legerdemaine he blinded the eyes of their vnderstanding. Thirdly, being thus blinded, they begin to distrust God, & to doubt of Gods fauour. Fourthly, they thus doubting are mo­ued to be hold the forbidden fruite. Fiftly, they no sooner so the beautie therof, 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 frō their integritie, God vpon iust causes leauing them to themselues, and freely suffered them to fall. For wee must not thinke that mans fall was either by chaunce, 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 transgression must be esteemed, not by the externall obiect, or the base­nesse of an apple, but by the offence it contayneth against Gods maiestie. This offence appeareth, by many trespasses committed in that action. 1. The first, is doubting of Gods word [...]. Want of fayth. [Page] For they beleeue not Gods threatning. (In the day ye eate thereof, you shall die the death.) But being be­witched with the deuils 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 wisedome. 4. Their pride, in seeking to magnifie themselues, and to become like God. 5. Contempt of God, in transgressing his cōmandement against their owne conscience. 6. In that they preferre the deuill before God. 7. Ingratitude, who, in as much as in them lyeth, expell Gods spirite dwelling in them, and despise that blessed vnion. 8. They mur­ther both them selues and their progenie.

III. The fruite or effectes. Out of this corrupt estate of our first parents, arose the estate of vnbe­liefe, whereby God hath included all men vnder sinne, that he might manifest his mercy in the sal­uation of some, and his iustice in condemnation of others. Rom. 11.32. God hath shut vp all men in vn­beliefe, 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 threefolde.

The first, is the participatiō of Adams both trans­gression and guiltinesse: whereby, in his sinne, all his posteritie sinned. Rom. 5.12. As by one man sinne en­tred into the world, and by sinne death, so death entred vpon all men, in that all man haue sinned. The reason [Page] of this is readie. 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 whom they should, by the course of nature, issue: and therefore take part of the guiltinesse with him Heb. 7.9.10. And to say as the thing is, Leu [...] &c. payde tythes & Abraham, for he was yet in the loines of his father Abraham, when Melchi sedec met him.

OVt of the former transgression ariseth another, namely, Original sinne, which is corruption in­gendred in our first conception, whereby euery fa­cultie of soule and bodie is prone and disposed to euill. Ps. 51.5. I was borne in iniquitie, and in sinne hath my mother conceiued me. Gen. 6.5. Tit. 3.3. We our selues were in times past vnrise, disobedient, deceiued, serued the lustes, and diuers pleasures, liuing in mali­ciousnesse, and enuie, hatefull, and hating one another. Heb. 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]The propagation of sinne, from the parents to the children, 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 & 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.

That we may the better know 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 motions concerning good & 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 superiors, and not harme our neighbour. But euen these motions, they are both seuerall 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 knowen concerning God, is manifest in them: for God hath shewed it vnto them. For the inuisible thinges of him, that is, his eter­nal power and Godhead, are seene by the creation of the world, being considered in his workes, to the intent they should be without excuse.

Mens minds receiued from Adam, 1. Ignorance, namely, a want, or rather a depriuation of know­ledge in the things of God, whether they concerne [Page] his sincere worship, or eternall happines. 1. Cor. 2.14. The natural mā perceiueth not the things of the spi­rit of God, for they are foolishnes vnto him, nether can he knew thē, because they are spiritually discerned. Rom. 8.7. The wisedome of the flesh is enimitie with God, for it is not subiect to the law of God, neither indeed can be.

II. Impotencie, whereby the mind of it selfe is vnable to vnderstand spiritual 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 sufficiēt of our selues, to think any thing as of our selues: but our sufficiencie is of God.

III. Vanitie, in that the mind thinketh falshood truth, and truth falshood. Eph. 4.7. Walke no more as other Gentils, 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 mē, but the end therof is death.

IV. A naturall inclination only to conceiue, & deuise the thing which is euill. Gen. 6.5. The Lorde saw that the wickednesse of man was great vpon earth, and al the imaginations of the thoughts of the hart were onely euill continually. Ier. 4.22. They are wise to doe euill, but to doe well they haue no knowledge.

Hence it is apparant, that the originall, and as I may say, the matter of all heresies, is naturally en­graffed in mans nature. This is worthy the obser­uation of students in Diuinitie.

The increase of sinne in the vnderstanding, is I [...] [Page] reprobate sense, when God withdraweth the light of nature. Ioh. 12.40. He hath blinded their eyes, & hardened their hearts, least they should see with their eies, and vnderstand 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 them vp vnto are probate minde, to do those things which are not con­uenient. II. The spirit of slumber. Rom. 11.8. God hath giuen them the spirit of slumber, &c. III. A spi­rituall drunkennesse. Esay. 29.9. They we drunken, but not with wine, they stagger, but not by strong drinke. IIII. Strong illusions. 2. Thess. 2.11. God shall sende them strong illusions, and 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, and partly to represse the vnbrideled course of his affe­ctions. Rom. 2.15. Which shew the effect of the Lawe written in their heartes, their conscience also bearing witnesse, and their thoughts accusing one another or ex­cusing.

That which the conscience hath receiued of A­dam, is the impurenesse thereof. Tit. 1.15. To them that are defiled and vnbeleeuing nothing is pure, but euen their mindes and consciences are defiled. This impuritie hath three effectes, the first is to excuse sinne: as, if a man serue God outwardly, hee will excuse and cloake his inwarde impietie. Ma. 10.19.20. Thou knowest the commaundemente thou shalt not, &c. Then be answered and sayd, Master all these things haue I obserued from my youth. Againe it [Page] excuseth intents not warranted in Gods worde. 1. Chro. 13.9. When they came to the threshing floore of Chi [...]en, Vzza put fo [...]rth his hande to holde the Arke, for the oxe did shake i [...].

The second is to accuse, and terrifie for dooing good. This we may see in superstitious idolaters, who are grieued whē they omit to performe coun­terfaite, and idolatrous worship to their gods. Col. 2.21.22. Touch not, taste not, handle not, which all pe­rish with vsing, and are after the commandements and doctrines of men. Esay. 29.13. and their feare towarde [...] was taught them by the precept of men.

The third is to accuse and terrifie for sinne. Gen. 50.15. When Iosephs brethren sawe that their father was dead, they saide, it may be that Joseph will hate vs, and well [...]ay vs againe all the euill, which we did vnto him. Ioh. 8.9. And when they heard it, being accused by their owne consciences they went out one by one. 1. Ioh. 3.20. Jf our heart condemne vs, God is greater then our heart. Though the conscience shall ac­cuse a man truely: yet that will not argue any ho­linesse in it. Which appeareth, in that Adam in his innocencie had a God, yet no accusing con­science.

Impurenesse increased in the conscience, is first such a senselesse numnesse, as that it can hardly accuse a man of sinne. Ephes. 4.19. Who being past feeling haue giuen themselues to wantonnesse, to worke all vnleannesse, euen with greedines. 1. Tim. 4.2. Ha­uing their consciences burned with an hoat yron. This sen [...] [...] from a custome in sinning. [Page] 1. Sam. 25.37. Thou in the morning when the wine was gone out of Nabal, his wife tolde him those woordes, and his hart died within him, and he was like a Stone.

II. Some greeuous horror, and terror of the con­science. Gen. 4.14. Beholde thou hast cast me this day from the earth, and from thy face shall I be hid? & vers. 13. My punishment is greater, then I can beare. The Symptomes of this disease, are blasphemies, trem­bling of body, fearefull dreames. Actes. 24.26. And as he disputed of righteousnes, and temperance, and the Iudgement to come, Felix trembled &c. Daniel. 5.6. Then the Kinges countenance was chaunged and his thoughts troubled him, so that the ioyntes of his loines were loosed, and his knees smot one against the other.

In the will, the remnant of Gods image, is a free choyce. First, in euerye naturall action, belonging to eche liuing creature, as to nourish, to engender, to moue, to perceiue. Secondly, in euerye humane action, that is, such as belong to all men. And ther­fore man hath free will in outward actions, whether they concerne manners, a familie, or the common wealth, albeit both in the choice, and refusall of thē it be very weak. Rom. 2.14. The Gentiles which haue not the Lawe, by nature doo those things which are of the Lawe.

The will receiued. I. An impotencie. wherby it cannot will, or so much as lust after that, which is indeed good, that is, which may please & be accep­table to God. 1. Cor. 2.14. The naturall man perc [...] ­ueth not the things of the Spirite of God, for they are foo­lishnes vnto him: neither can he knowe them, be [...] [Page] they are spiritually discerned. Rom. 5.6. Christ, when we were yet of no strength, at his time dyed for the vngodlye. 2. Tim. 2.26. Phil. 2.13. It is God which woorketh in you both the will and the deed, 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 firste acte 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 therefore are not well affected, be­cause they eschewe that which is good, and pursue that which is euill. Galat. 5.24. They that are Christs, haue crucified the flesh with their affections, and lustes thereof. Rom. 1.26. therfore God gaue them ouer to fil­thy lustes. 1. King. 22.9. The King of Israell saide vnto Iehosophat, yet is there one of whome thou maiest take counsel, but him I hate, &c. And 21.4. Therfore 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 eat meat.

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

AFter originall sinne in Adams posteritie, actual transgression taketh place. It is either inwarde or outward. Inward, is of the minde, will, and af­fection.

The actuall sinne of the minde, is the euil thought or intent therof, contrary to Gods law. Examples of euil thoughts, God (the onlye knower of the hart) hath in diuers places set down in his word. I. That there is no God. Psalme. 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 hart there is no God. II. That there is neither prouidence nor presence of God in the worlde. Plal. 10.11. He hath said in his hart God hath forgotten; he hideth his face & will neuer see. ver. 13. Wherefore dooth the wicked con­temne God? he saith in his hart thou wilt not regarde.

III. It imagineth safegarde to it selfe from all per­rils. Psal. 10.6. He saith in his hart, I shall neuer be mo­ued nor be in danger. Reuel. 18.7. She saith in her hart, I sit being a Queene, and am no widow, and shall see no mourning.

IIII. It esteemeth it selfe more excellent then others. Apoc. 18.7. J sit as a Queen, Luk. 18.11. The Pharisie standing thus praied to himselfe, I thanke thee [Page] O God, that I am not as other men, extertioners, vniust, adulterers, nor yet as this publican. ver. 12. I fast twise in the weeke, and giue tithe of all my possessions. ver. That the Gospell of Gods kingdome is meere foolishnes. 1. Cor. 2.14. The naturall man perceiueth not the things of the Spirite of God, for they are foolishnes vnto him.

VI. To think vncharitably and maliciouslye of such as serue God sincerelye. Mat. 12.24. When the Pharises heard that, they saide he casteth not out Deuils but by the Prince of Deuils. Psal. 74.8. They saide in their hartes let vs destroye them altogither.

VII. To thinke the day of death farre off. Esay. 28.15. Ye haue saide, 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 perticular and last generall comming to iudgement. Luke. 12.19. I will saye vnto my soule, soule thou hast much goods laide vp for many yeeres: and ver. 45. If that seruant say in his hart, my maister will deferre his comming, &c.

Many carnal men pretend their good meaning: but when God openeth their eyes, they shall see these rebellious thoughts rising in their mindes, as sparcles out of a chimney.

The actuall sinne of both will; and affections is euery wicked motion, inclination, and desire. Gal. 5.17. The flesh lusteth against the Spirite.

[Page]An actual outward sinne, is that, to the commit­ting wherof, the members of the bodye doo, toge­ther with the faculties of the soule, concurre. Such sinnes as these are infinite. Psal. 40.12. Innumerable troubles haue compassed me, my sinnes haue taken such holde vpon me, that I am not able to look vp, yea they are [...]oe in number then the haires of mine head.

Actuall sinne, is of omission or commission; A­gaine, both these are in wordes or deeds.

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

The degrees are in number 4. Iam 1.14.15. Eue­ry man is tempted, when he 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.

The firste degree is temptation, whereby man is allured to sinne, this dooth Sathan by offering to the minde that which is euill. Iohn. 13.2. The Dead had now put into the hart of Iudas Iscariot Simons Sonne, to betray him. Act. 5.3. Peter saide to Ananias, why hath Sathan filled thine hart that thou shouldst [...] 1. Chro. 21.1. And Sathan stood in against Israell, and prouoked Dauid to number Israell. This also is effected vpon occasion of some externall obiect, which the sences perceiue. Iob. 31.1. I haue made a couenan [...] with mine eyes, why then should I look vpon a maide?

Tentation hath two partes, abstraction, and in­escation.

Abstraction, is the firste cogitation of commit­ting [Page] sinne, whereby the minde is with-drawne from Gods seruice, to the which it shoulde be al­waies readye prest. Luke. 10.27. Thou shalt loue the Lord thy God with all thy hart, and all thy soule, with all thy thought.

Inescation, is that wherby 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 else, but a consent and resolution to com­mit sinne. Psalm. 7.14. He shall trauaile with wic­kednes, hee hath conceiued mischeefe, but he shall bring foorth a lye.

The third degree, is the birth of sinne, namelye the committing of sinne, by the assistance both of the faculties of the soule, and the power of the bo­dye.

The fourth degree, is perfection, whē sin being by custome perfect, and as it were ripe, the sinner reapeth death, that is damnation.

This appeareth in the example of Pharaoh, wher­fore custome in any sin is fearfull.

Sinne actually committed hath fiue differences.

First, to consent with an offender, and not actu­ally to commit sinne. Ephe. 5.11. Haue no fellowship with the vnfruitfull works of darkenes but reproue them rather. This is done three manner of waies.

I. When as a man in iudgement somewhat al­loweth the sinne of another. Nomb. 29.6.10. Moses and Aaron gathered the congregation together before the [Page] rocke, and Moses saide vnto them, heare now ye rebelles: shall we bring you water out of the rocke? 12. The Lord spake to Moses and Aaron, because ye beleeued me not, to sanctifie me in the presence of the children of Israell, into the land which I haue giuen them.

II. When the hart approueth in affection and consent. Hitherto maye we referre both the mini­sters, and maiestrates concealing, and winking at of­fences. 1. Sam. 2.23. Ely saide, why do ye such thinges? For of all this people J heare euill of you. Doo no more my Sonnes, &c. Now that Elyes will agreeth with his sonnes sinnes it is manifest. ver. 26. Thou honourest thy Chil­dren aboue me. III. Indeed, by counsaile, presence, entisement. Rom. 1.13. They not onelye do the same, but also fauour them that do them. Mark. 6.25.26. She saide vnto her mother, what shall I aske, and she sayde John Baptists head. &c. Act. 22.20. When the blood of thy Martyr Stephen was shedde, J also stoode by, and consented vnto his death, and kept the clothes of them that slue him.

The second essence, is to sinne ignorantlye, as when a man dooth not expresselye and distinctlye know, whether that which he dooth, be a sinne or not, or if he knew it, did not marke it. 1. Tim. 1.23. I before was a blasphemer, a persecutor, and an oppressor; but I was receiued to mercye, for I did it ignorauntlye through vnbeliefe. Nom. 35.22.23.24. If he pushed him vnaduisedly & not of hatred, or cast vpon him any thing without laying of waite, or any Stone, (wherby he might be slaine) and saw him not, or caused it to fall vpon him, and he dye, and was not his enemy, neither sought him a­ny [Page] harme. Then the congregation shall iudge between 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 ther­by iustified. Psal. 19.13. Cleanse me from my secret sinnes.

The third difference, is to sinne vpon know­ledge, but of infirmity, as when a man fearing some imminēt danger, or amazed at the horror of death, doth against his knowledge deny 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 ouer rule the will, and euery good endeuour, that they prouoke man to that, which he from his hart detesteth. Rom. 7, 19. I do not the thing which I would, but the euill which I would not, that doo I.

The fourth difference, is presumptuous sinning vpon knowledge. Psal. 19.13. Keepe thy seruant from presumptuous sinnes: let them not reigne ouer me. Hi­therto belongeth. I. Euery sinne committed with an high hand, that is in some contempt of GOD. Nom. 15.30. The person that doth presumptuously, &c. shall be cut off from amongst his people: because he hath despised the woord of the Lord, and hath broken his com­maundement. II. Presumption of Gods mercye in going euill. Eccles. 8.11. Because sentence against an euill worke is not executed speedily, therefore the hart of the children of men is fully set in them to doe e [...]ill. Rom. [...].4. Despisest thou the riches of his b [...]fulness &c. [Page] not knowing that the bountifulnes of God leadeth thee to repentance. &c.

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

HItherto we haue entreated of sinne, where­with all mankinde is infected: in the next place succeedeth the punishment of sinne, which is threefolde.

The firste is in this life, and that diuers wayes. The first concerneth the body, either in the proui­sion with trouble for the thinges of this life. Gen. 3.17. Or a pronnesse to disease. Math. 9.2. Sonne be of good comfort, thy sinnes be forgiuen thee. Ioh. 5.14. Be­holde thou art made whole, sinne no more, least a woorse 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 nakednes. Gen. 3.7. Or in women paines in childbirth. Gen. 3.16. Vnto the woman hee said, J will greatlye increase thy sorrowes, and thy conceptions: in sorrow shalt thou bring fo [...]h Children.

II. The soule is punished with trēbling of con­science, care, trouble, hardnes of hart, and madnes. Deut. 28.28. The Lord shal smite thee with madnes, & with blindnes, and with astonying of hart.

III. The whole man is punished, I. with feareful subiection to the regiment of Sathan. Coloss. 1.13. [Page] Which freede vs from the power of darknes, and transla­ted vs into the kingdome of his beloued Sonne. Heb. 2.14. He also himself tooke parte with them, that he might destroy, through death, him that had power of death, that is, the deuill. II. A seperation from the fellowship of God, and trembling at his presence. Eph. 4.18. Hauing their cogitation darkened, and being strangers from the life of God. Gen. 3.10. I heard thy voice in the Garden, and was afraide, because I was naked, therefore I hid myselfe. IV. Vpon a mans goods, diuers cala­mities and dammages. Deut. 28.29. Thou shalt euer be oppressed with wrong, and be powled, and no man shall succour thee, &c. To the ende of the Chap. Also di­stinction of Lordships: and of this commeth a care to inlarge them, and bargaining, with all manner of euill seruitudes. V. The losse of that lordly autho­ritie, which man had ouer all creatures: also their vanitie, which is not onelye a weakening, but also a corrupting of that excellencye of the vertues and power, which God at the first put into them. Rom. 8.20.21. The creature is subiect to vanitie, not of it own will, but by reason of him, which hath subdued it vnder hope, &c. VI. In a mans name, infamie and igno­minie after his death. Iere. 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 eternal destructi­on from Gods presence, and his exceeding glory. 2. Thes. 1.9. Who shalbe punished with euerlasting perdi­tion, from the presence of God and the glory of his power.

PRedestination hath two partes; Election, and re­probation. 1. Thes. 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 ordeined certaine men to saluati­on, to the praise of the glorie of his grace. Ephes. 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. Reuel. 20.12. Ano­ther booke was opened, which is the booke of life, and the dead were iudged of those thinges, 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, euen as he purposed with himself, wor­keth all those things, which he decreede for the sal­uation of the elect. For they whome God elected to this end, that they should inherite eternall life, were also elected to those subordinat means, wher­by, as by steppes, they might attaine this ende, and without which it were impossible to obtaine it. Rom. 8.29.30. Those which he knew before, he also pre­destinate [Page] to be made like the image of his sonne, that hee might be the first born amongst many brethren: moreouer whom he predestinate, them he called, whom he called, thē he iustified, and whom he iustified, them also he glorified.

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

The foundation is Christ Iesus, called of his Fa­ther from all eternitie, to performe the office of the Mediatour, that in him, all those which should be saued, might be chosen. Heb. 5.5. Christ tooke not to himselfe this honor, to be made the high Preest, but he that saide vnto him, Thou art my Sonne this day begat I thee, gaue it him, &c. Esay. 42.1. Beholde, my seruant: I will stay vpon him: mine elect, in whom my soule deligh­teth: I haue put my spirit vpon him: he shall bring forth iudgement to the Gentiles. Ephes. 1.4. He hath chosen vs in him, meaning Christ.

In Christ we must especially obserue two things: his Incarnation and his Office.

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

Christs first Nature, is the Godhead, in as much as it belongeth to the Sonne, whereby he is God, Phil. 2.6. Who being in the forme of God, thought it no robbery 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. I. That he might the better sustaine that great mi­serie, [Page] wherwith mankinde was ouerwhelmed; the greatnes wherof, these foure things declare. I. The greeuousnes of sinne, wherwith Gods Maiesty was infinitely offended, Gods infinite anger against this sinne, the fearfull power of death, and the Deuils tyrannie, who is Prince of this world. II. That he might make his humaine nature both of plentifull merite, and also of sufficient efficacie, for the worke of mans redemption. III. That he might in still in­to the elect eternall life and holines. Esay. 43.12. I am the Lord, and 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: therfore 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 Son, is Christs diuine nature: not as it is the Godhead of the Father, or the holye 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, bestoweth this priuiledge on those that beleeue, that they are the Sonnes of God by adoptiō. Ioh. 1.12. As many as receiued him, to them he gaue to be the Sonnes of God.

Christes other nature, is his humanitie, whereby he, the Mediatour, is very man. 1. Tim. 2.5. One God, and one Mediator between God & man, the man Christ Iesus.

It was necessary that Christ should be man. First that God might be pacified in that nature, wherein he was offended.

[Page]II. That he might vndergoe punishment due to sin, the which the Godhead could not, being voyde and free from all passion.

Furthermore, Christ as he is man, is like vnto vs in al 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 therfore is a perfect man, consisting of an essentiall and true soule and bodye, wherevnto are ioyned such faculties and properties, as are essential vnto both. In his soule, is vnderstanding, memorie, will, and such like: in his body, length, breadth, and thicknes: yea, it is comprehended in one place, visi­ble, subiect to feeling, neither is there anye thing wanting in him, which maye either adorne, or make for the being of mans nature.

Againe, Christ in his humanitie, was subiect to the infirmities of mans nature, which are these. I. To be tempted. Mat. 9.1. Iesus was caried by the spirit into the desert, to be tempted of the deuill. II. To feare. Heb. 5.7. Who in the dayes 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. Mar. 3.5. Then he looked round about on them angerly, mour­ning also for the hardnes of their hartes, and saide to the man, Stretch foorth thine hand. IV. Forgetfulnes of his office imposed vpon him, by reason of the agony astonishing his sences. 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, [Page] not as I will, but as thou wilt. These infirmities are not essentiall qualities, but accidentall to mans nature, and therfore may be left of Christ.

NOw followeth the vnion of the two Natures in Christ, which especially concerneth his me­diation, for by it his humanitie did suffer death v­pon the crosse in such sort, as he could neither be o­uercome, nor perpetuallye ouerwhelmed by it. Three things belong to the vniting of Natures.

I. Conception, by which his humane nature was by the wonderfull power and opperation of God, both immediatly, that is without mans help, and miraculously framed of the virgin Mary. Luke. 1.35. The holy Ghost shall come vpon thee, and the pow­er of the most High, shall ouershadowe thee.

II. Sanctification, whereby the same humane nature was purified, that is, altogither seuered by the power of the Holy Ghost, from the least staine of sinne, to the ende that it might be holye, and be made fit to dye for others. Luk. 1.35. That holy thing which shalbe 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, wherby the Woord, namelye, the second person in trinitie tooke vpon him flesh, [Page] and the seed of Abraham, namely, that his humaine nature, to the ende, that it being destitute of a pro­per and personall substance, might in the person of the Word obtaine it: subsisting, and as it were, be­ing supported of it for euer. Ioh. 1.14. That Word was made flesh. Heb. 2.16. He took not vpon him the nature of Angels, but the seede of Abraham.

By this wee maye see, that Christ is one onelye Sonne of God, not two: yet in two respectes is hee one. As he is the eternall Word, he is by nature the Sonne of the Father. As he is man, the same Sonne also, yet not by nature or by adoption, but onlye by personall vnion. Luke. 1.35. Mat. 3.17. This is my be­loued Sonne, &c.

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

I. Of those things, which are spoken or attribu­ted to Christ, some are onlye vnderstoode of his di­uine nature. As that Ioh. 8.58. Before Abraham was, I am. And that Colos. 1.15. Who is the image of the in­uisible God, the firste borne of euerye creature. Some a­gaine agree only to his humanitie, as, borne, suffered, dead, buried, &c. Luke. 2.52. And Iesus encreased in wisdome and stature, and in fauour with God and men. Lastly, other things are vnderstoode, onlye of both natures vnited together. As Matth. 17.5. This is my beloued Sonne, in whom only I am wel pleased, heare him. Ephe. 1.22. He hath made subiect all thinges vnder his feet, and hath appointed him ouer all thinges to be the head to the Church.

[Page]II. Some thinges are spoken of Christ, as he is God, which must be interpreted according to his humane natures. Act. 20.28. To feede the Church of God. I. Christ, which he (namely, according to his manhood) hath purchased with his owne bloud, 1. Cor. 2.8. If they had knowen this they would neuer haue crucified the Lord of glorie. Contrarily, some things are mentioned of Christ, as he is man, which onely are vnderstoode of his diuine Nature. No man ascended vp to 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 only 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 he (vz. his deitie) was before?

Lastly, by reason of this Vnion, Christ, as hee is man, is exalted aboue euery name: yea, he is ado­red, & hath such a great (though not infinite) mea­sure of giftes, as farre surpasse all Saintes and An­gels. Eph. 1.21. And set him at his right hande in hea­uenly places, farre aboue all principality and power, and might, and dominion, and euery name that is named, not in this world only, 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 worshippe him. Colloss. 2.3. Jn whom all the treasures of wisedom and knowledge are hidden. Philip. 2.9, 10. Therefore God exalted him on hie, and 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 [Page] of thinges in heauen, and things in earth, and thinges vnder the earth.

THe distinction of both natures, is that, wherby they, with their properties & effectes, remaine, without composition, mingling or conuersion, di­stinct. Ioh. 10.17, 18. Therefore doth my Father loue me, because I lay downe my life, that J might take it a­gaine. No man taketh it from me, but J 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 Sonne of man glorified, and God is glorified in him. If God be glo­rified in him, God shal 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 Calcedon Creede. We confesse, that one & the same Christ Iesus, both Sonne, Lord, and onely begot­ten, is knowen, 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.)

THus much concerning Christs incarnation. His Office followeth, to the perfect accomplishing whereof, he was annointed of his Father, that is, he [Page] was sufficiently furnished both with giftes and au­thoritie. Hebr. 1.9. Therefore God, euen thy God an­nointed thee with the oyle of gladnesse aboue thy fel­lowes. Esay. 61.1. The Spirit of the Lord was vpon me, therefore he annointed me. Ioh. 3.33. God giueth him not the spirite by measure.

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

Therefore Christ, as he is God, hath vnder him, Emperours, Kinges, Princes, to bee his Vicege­rents: who therefore are called Gods. Psal. 82.1. But as he is Mediatour, that is, a Priest, a Prophet, and King of the Church, he hath no Vicegerent, Vicar, or Lieutenant, who, in his eyther Kingly, or Priestly office, in both, or but one, can be in his steede.

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

Christes Priesthood, is an office of his, whereby he performed all those things to God, whereby is obtayned eternall life. Heb. 5.9. And being cōsecrate, was made the author of eternall saluation vnto all them that obey him: & is called of God an hie Priest, after the order of Melchisedec. chap. 7.24, 25. This man be­cause he endureth for euer, hath an euerlasting Priest­hoode, wherefore he is able also perfectly to saue all them that come vnto God by him.

His Priesthood consisteth of two partes: Satis­faction, [Page] and intercession.

Satisfaction, is that, whereby Christ is a full pro­pitiation to his Father, for the elect. Iob. 33.23. 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 founde a Reconciliation. Rom. 3.24. And are iustified freely by his grace, through the Redemption that is in Christ Ie­sus, 25. whom God hath set foorth to be a reconciliation through faith in his bloud. 1. Ioh. 2.2. He is a propitia­tion for our sinnes.

Christ satisfied Gods anger for mans offence, ac­cording to his humanitie, by perfourming perfect obedience to the wil of God: according to his Dei­tie, by ministring such especiall dignitie to his per­fect obedience, as was both of full merite 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 seede the flocke of God, which he hath purcha­sed with his own bloud. 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, 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.

[Page] ^a Somewhat before his death, partly feare arising from a sense of Gods wrath imminent vpon him, partly griefe possessing, as it were, ech part of him, so disturbed his sacred minde, ^b that inwardly for a while it stroke into him a straunge kinde of asto­nishment, or rather obliuion of his duetie imposed vpon him: and outwardly ^c made him pray vnto his Father, (if he would) to remooue that cup from him, the which he did expresse with no small crie, many teares, and a bloudie sweate, ^d trickling from his bodie vnto the ground. But when he came a­gaine vnto himselfe, ^e hee 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 trecherie Christ is appre­hended, and ^g first he is brought to Annas, after to Caiphas, where Peter denieth him: ^h frō Caiphas is he led bound to Pilate, ⁱ Pilate posteth him ouer to Herod, he ^k trāsposteth him again to Pilate, ^l who acknowledgeth his innocēcy, & yet cōdēneth him as an offender. This innocent thus cōdemned, is ^m pitifully scourged, crowned with thornes, scoffed, spitted at, spitefully adiudged to the death of the crosse ⁿ on which, his handes and feete are fastened with nayles. Here stayed not his passions, but after all these ^o he became accursed to God the Father, that is, God powred vpon him, being thus inno­cent, such a sea of his wrath, as was equiualent to the sinnes of the whole world. He now being vn­der this curse, through the sense and feeling of this strange terror, ^p complaineth to his Father, that he [Page] is forsaken: who notwithstanding encountering then with Satan and his Angels, did vtterly van­quish ^qand ouercome them. When this was ended, his heart ^r was pearced with a speare, till the bloud gushed out from his sides, & he gaue ^svp 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 dayes was ^x ignominiously capti­uated of death. ^a Mar. 4.34. Mat. 26.38. ^b Ioh. 12.27. ^c Mat. 14.35. Ioh. 12.29. Heb. 5.7. ^d Luke 22.44. ^e Heb. 9.5. 1. Cor. 5.5, 7. Esay. 53.10, 11. ^f Matt. 26.47. ^gIoh. 18.13, 14. ^hIoh. 18.29. ⁱ Luk. 23.7, 8. ^kLuk. 23.15. ^l Mat. 27.24, 26. ^m the same place. ⁿIoh. 19.18. ^o Gal. 3.13. ^p Mat. 27.35, 46. ^q Coloss. 1.14, 15. ^rIoh. 19.34. ^sHeb. 9.15, 16. ^t Luke 23.43, 46. ^uIoh. 19.33, 42. ^x Act. 1.13.

In this discription of Christes passion, wee may note fiue circumstances especially.

I. His Agony, 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 auoyd the horror of death. Luk. 22.44. Being in an agonie he prayed more earnestly, and his sweate was like drops of bloud, trickling downe to the ground. Heb. 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 Christes offering himselfe to God the Father, as a ransome [Page] for the sinnes of the elect. Heb. 9.26. Now in the end of the world hath he appeared once to put away sinne, by the sacrifice of himselfe.

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

The Altar also was Christ, as he was God. Heb. 13.10. We haue an altar, wherof they haue no authority to eate which serue in the tabernacle. Heb. 9.14 How much more shall the bloud of Christ, which through the eternal spirit offered himselfe without spot to God, purge your conscience from dead workes, to serue the liuing God? Hence is it that Christ is sayd to sanctifie him selfe, as he is man. Ioh. 17.19. For their sakes sanctifie I my selfe. Matth. 23.17. As the altar, the gift, and the temple, the gold. Matt. 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. 5.6. One Mediator betweene God & 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 well pleased. For, had it bin that God had not allowed of it, Christes suffering had bin in vaine. Matt. 3.17. This is my beloued son, in whom 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, wher­by his father accounted him as a transgressor, ha­uing translated the burden of mans sinnes to his [Page] shoulders. Esay. 53.4. He [...] [...]orne our infirmities, and carried our sorrowes: yet we did iudge him as plag­ued, and smitten of God, and humbled: But hee was wounded for our transgressions, he was broken for our iniquities, &c. and ver. 12. He was counted with the transgressors, and he bore the sinnes of many. 2. Cor. 5.21. He hath made him to be sinne for vs, which knewe no sinne, that we should be made the righteousnesse of God in him.

V. His wonderfull humiliation, consisting of two partes. I. In that he made himselfe of small or no reputation in respect of his Deitie. Philip. 2.7, 8. He made him selfe of no reputation, &c. he humbled himselfe, and became obedient vnto the death, euen to 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 Worde 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 euerie one, that remaineth not in all thinges written in the booke of the Law, to doe them.

This accursednes, is either inward, or outward.

Inward, is the sense of Gods fearefull anger vp­on the crosse. Reuel. 19.15. He it is that treadeth the winepresse of the fiercenesse and wrath of Almightie God. Esay. 53.5. He is grieued for our transgressions, the [Page] chastis [...]ent of our p [...] was vpon him, and with hi [...] stripes we were healed. This appeared by those drops of bloud, 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 hee so much feared death, which many Martyrs entertai­ned most willingly.

His outward [...]ednesse, standeth in three de­grees. I. Death vpō the crosse, which was not ima­ginarie, but true, because bloud and water issued from his heart. For seeing that water and bloud gu­shed forth together, it is very like, the cas [...]et or coat which muested the heart, called Peri [...]rdion, was pearced. As Columbus obserueth in his Anotomy. 7. booke. Ioh. 19.34.

His death was necessarie, that he might confirme to vs the Testament, or couenant of grace promi­sed for our sakes. Heb. 9.15, 16. For t [...] cause is h [...] the Mediatour of the nowe Testament, that through death, &c. they which were called, might receiue the promise of e [...]er all inheritance: for where a Testament i [...] there must be the death of him that made the Testa­ment, &c. ver. 17.

II. Buriall, to raisie the certaintie of his death.

III. Descension into hel, 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. Whom God hath raysed vp and loo­sed the sorrowes of death because in [...] aposstole [...] he should be holden of it. Eph. 4.9. In that [...]e as [...]n [...] [Page] what it is but that he had also 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 uictorie?

Thus we haue heard of Christs meruelous passi­on, the which (as we may further obserue) is a perfect ransome for the sinnes of all and euery one of the elect. 1. Tim. 2.6. Who gaue himselfe a ransome for all men. For it was more, that Christ the onely begotten sonne of God, yea, God himselfe for a smal while should beare the curse of the Law, then if the whole worlde should haue suffered eternall punishment.

This also is worthy our meditation, that then a man is well grounded in the doctrine of Christes passion, when his heart ceaseth to sinne, and is pricked with the griefe of those sinnes, whereby as with speares he pearced the sides of the imma­culate lambe of God. 1. Ioh. 3.6. Who so sinneth, nei­ther hath seene him, nor knowen him. Zach. 12.10. And they shall looke vpon me, whom they haue pearced, and they shall lament for him, as one lamenteth for his onely sonne, and be sorrie for him, as one is sorrie for his first borne.

After Christes passion followeth the fulfilling of the Lawe, by which he satisfied Gods iustice in fulfilling the whole Law. Rom. 8.3.4. God sent his owne sonne, that the righteousnesse of the law might be fulfilled by vs.

[Page]He fulfilled the lawe, partly by the holinesse of his humane nature, and partly by obedience in the workes of the law. Rom. 8.2. The lawe of the spirite 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 fulfill all righteousnesse, &c.

Now succeedeth the secōd part of Christs priest­hood, namely intercession, whereby Christ is an Aduocate, and intreater of God the father for the faithfull. Rom. 8.34. Christ at the right hand of God, and maketh request for vs. Christs intercession is di­rected 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. Heb. 9.24. Christ is entred into very heauen to appeare now in the sight of God for vs. & 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 merite of his death, partly by making request by his holy spirite, in the heartes of the elect, with sighes vnspeakeable. 1. Peter 1.2. Elect according to the foreknowledge of the father to the sanctification of the spirit. Rom. 8.26. [Page] The spirit helpeth our infirmities, for we know not what to pray as we ought, but the spirite 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 necessary, see­ing his very presence before his father, hath in it, the force of an humble petition.

The end of Christes intercession is, that such as are iustified by his merites, should by this meanes continue in the state of grace. Now Christes inter­cession preserueth the elect in couering their con­tinuall slips, infirmities, and imperfect actions, by an especiall and continuall application of his me­rites. That by this meanes mans person may re­maine iust, and mans workes acceptable to God. 1. Ioh. 2.2. He is a reconciliation for our sinnes, and not for ours only but for the sinnes of the whole worlde. 1. Pet. 2.5. Ye 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. An other An­gell came and stoode before the alter hauing a golden censer, and much odours was giuen vnto him that hee should offer with the praiers of all saints vpon the golden alter, which is before the throne, and the smoke of the odours with the praiers of the saintes, went vp before God out of the Angels hand.

Thus farre concerning Christs Priesthood, now follow his Propheticall and Regall offices.

His Propheticall office is that, wherby he imme­diately from his father reuealeth his worde and all [Page] the meanes of saluation comprised in the same. Ioh. 1.18. The Sonne, which is in the bosome of his father, he hath declared vnto you. Ioh. 8.26. Those thinges which I heare of my father J speake to the world.

The word was first reuealed, partly by visions by dreames, by speech: partly by the instinct & motion of the holy Ghost. Heb. 1.1.2. At sundrie times, & in diuers manners God spake in olde 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 by the preaching of the word, where the holy Ghost doth inwardly il­luminate the vnderstanding. Luke 24.45. Then ope­ned he their vnderstanding, that they might vnderstād the scriptures. 21.15. I will giue you a mouth & wise­dome, where against all your aduersaries shall not be able to speake nor resist. Act. 16.14. Whose heart the Lord opened, that she attended to the things that Paul spake.

For this cause Christ is called the Doctor, Lawgi­uer and Counseller of his Church Mat. 23.10. Be ye not called Doctors, for one is your Doctor, Iesus Christ, Iam. 4.12. There is one lawgiuer which is able to s [...]e and to destroy. Esay. 9.6. He shall call his name Coun­seller, &c. Yea, he is the Apostle of our profession. Heb. 3.1. The Angell of the couenant. Mal. 3.1. And the Mediatour of the new couenant. Heb. 9.15. Ther­fore the soueraigne authoritie of expounding the Scripture, only belongs to Christ: and the Church hath onely the ministerie of iudgement and inter­pretation [Page] committed vnto her.

Christs Regall office, is that whereby he distri­buteth his gifts, and disposeth all things for the be­nefite of the elect. Psal. 2. & 110.31.2. The Lorde saide vnto my Lorde, sit thou on my right hande, till I make thine enemies thy footestoole.

The execution of Christs Regall office compre­hendeth his exaltation.

Christs exaltation is that, by which he after his humiliation was by litle and little exalted to glory, and that in sundry 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 spirite of sanctification by the resurrection from the dead. Act. 2.36. God hath made him both Lord and Christ, whom ye haue crucified.

The exaltation of his humanitie, is the putting off from him his seruile condition, and all infirmi­ties, & the putting on of such habituall gifts, which albeit they are created and finite, yet they haue so great and so maruelous perfection, as possibly can be ascribed to any creature. The gifts of his mind, are wisedome, knowledge, ioy, and other vnspeak­able vertues of his bodie, immortalitie, strength, a­gilitie, vprightnesse. Phil. 3.21. Who shall change our vile bodie, that it may be fashioned like vnto his glorious bodie. Matth. 17.2. He was transfigured before them, and his face did shine as the sunne, and his clothes were [Page] as white as the light. Heb. 1.9. God euen thy God hath annointed thee with oyle of gladnesse aboue thy fellowes.

Christs bodie, although it be thus glorified, yet is it still of a solide substance compassed about, visi­ble, palpable and shall perpetually remaine in some certaine place. Luc. 24.39. Behold my hands, and my feete, it is euen I, touch me, and see: A spirite hath not flesh and bones, as ye see me haue.

There be three degrees of Christs exaltation.

I. His resurrection, wherein by his diuine power he subdued death, & 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. Mat. 38.6. He is not here, for he is risen, as he sayde, come see the place where the Lord was layde.

The end of Christs resurrectiō, was to shew that his satisfactiō, by his passiō & death, was fully abso­lute. For one only sin wold haue deteined the Me­diator vnder the dominion of death, though he had fully satisfied for al the rest. 1. Cor. 15.17. If Christ be not raised, your faith is in vaine: ye are yet in your sins. Rom. 4.25. Who was deliuered to death for our sinnes, and is risen againe for our iustification.

II. His ascention into heauen, which is a true, locall, and visible translation of Christes humane nature from earth into the highest heauen of the Blessed by the vertue and power of his deitie. Act. 1.9. When he had spoken these thinges, while they be­held, he was takē vp: for a cloud tooke him vp out of their sight: And while they looked stedfastly towards heauē, as he went, behold two men stood by thē in white apparell, [Page] which also said, [...] 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 come into hea­uen. Eph. 4.10. He ascended far aboue all the heauens.

The end of Christs ascention was, that he might prepare a place for the faithfull, giue them the ho­ly Ghost, and there eternall glorie. Ioh. 14. [...]. In my fathers house are many mansions: if it were not so, I would haue tolde you: I goe to prepare a place for you. chap. 16.7. If I goe not away, the comforter will liue to me and you: but if I depart, I will send him vn­to you, &c.

III. His sitting at the right hand of God the fa­ther, which figuratiuely signifieth that Christ hath in the highest heauens actually all glory, power, and dominiō. Heb. 1.3. By himself he hath purged our sins, and sitteth at the eight hand of the maiestie in the high­est places. Psal. 110.1. The Lord sayde vnto my Lord sit thou at my right hande, till I make thine enemies thy footestoole. 1. Cor. 15.25. He must reigne till hee hath put all his enemies vnder his feete. Act. 7.55. He being full of the holy Ghost looked stedfastly into hea­uen, and saw the glorie of God and Iesus standing at the right hand of God.

His Regall office hath two parts. The first is his rigiment of the Kingdome of heauen, part where­of is in heauen, part vppon the earth, namely the congregation of the faithfull.

In the gouernment of his Church he exerciseth two prerogatiues royall. The first is to make lawes. Ia. 4.12. Ther is one lawgiuer which is able to saue & to [Page] destroy. The second is to ordeine his ministers. Eph, 4.11. He gaue some to be Apostles, others prophets, others Euangelists, some pastors and teachers, &c. 1. Cor. 12.28. God hath ordeined some in the Church, as first Apo­stles, secondly prophets, thirdly teachers, then them that do miracles, after that the gifts of healing, helpers, gouer­nours, diuersitie of tungs.

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

The second parte of his Regall office, is the de­struction of the kingdome of darkenes. Colos. 1.13. Who hath deliuered vs from the kingdome of darkenes. Psal. 2.9. Thou shalt crush them with a Scepter of Iron. and break them in peeces like a potters vessell. Luke. 19.27. Those mine enemies, that would not, I should reigne ouer them, bring hether, and slay them before me.

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

The Prince of this kingdome, and of all the members thereof, is the deuill. Ephes. 2.2. Ye walked once according to the course of the worlde, and after the Prince that ruleth in the aire, euen the Prince that now worketh in the children of disobedience. 2. Cor. 4.4. The God of this worlde hath blinded the eyes of the infidels, 2. Corinth. 6.15. What concorde hath Christ with Be­lial, or what parte hath the beleeuer with the infidel.

The members of this kingdome, and Subiectes to Satan, are his Angels, and vnbeleeuers, amongst whome, the principall members are Atheistes, who say in their hart, there is no God. Psalm. 14.1. And [Page] Magitians, who bargaine with the deuill, to accom­plish their desires. 1. Sam. 28.7. Psal. 58.5. Idolaters, who either adore false Gods, or the true God in an idole. 1. Corinth. 10.7.20. Turks and Iewes are of this bunch, so are Heretikes, who are such as erre with pertinacie in the foundation of Religion. 2. Tim. 2.18. Apostates, or reuolts from faith in Christ Iesus. Heb. 6.6. False Christs, who beare men in hand, they are true Christs. Matth. 24.26. There were many such, about the time of our Sauiour Christ his firste comming, as Iosephus witnesseth, book 20. of Iew­ish antiquitie, the 11, 12. and 14. Chapters. Lastlye, That Antichrist, who, as it is now apparant, can be none other but the Pope of Rome. 2. Thes. 2.3. Let no man deceiue you by any meanes, for that day shall not come, except there come a departing firste, and that that man of sin be disclosed, euen the Sonne of perdition, which is an aduersarie, and exalteth himselfe against all that is called God, or that is worshipped: so that he dooth sit as God in the Temple of God, shewing himselfe that he is God. Reuel. 13.11. And I behelde 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 doo before him, and caused the earth, and them that dwell therein, to worshippe the first beast, whose deadly wound was healed.

There were then, first, Antichrist at Rome, when the Bishops therof would be entitled Vniuersal, or supreme gouernours of the whole world, but then were they complete, when they, with ecclesiasti­call censure vsurped ciuill authoritie.

AFter the foundation of election, which hath hi­therto bene deliuered, it followeth, that we should entreat of the outward means of the same.

The meanes are Gods couenant, and the seale thereof.

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

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

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

Mans promise to God, is that, whereby he vow­eth his allegiance vnto his Lord, and to perfourme the condition between them.

Againe, there are two kindes of this couenaunt. The couenant of works, and the couenant of grace. Iere. 31.31, 32, 33. Beholde, the dayes come saith the Lord, that I will make a newe couenaunt with the house of Israell, and with the house of Iudah, Not according to the couenaunt that I made with their Fathers, when I took them by the hand to bring them out of the land of E­gipt: the which my couenaunt they brake although I was husband to them, saith the Lord. But this shalbe the co­uenāt, that I wil make with the house of Israel: after those [Page] dayes, saith the Lord, I will put my lawe in their inward partes, and write it in their harts, and will be their God, and they shalbe my people.

The couenant of works, is Gods couenant, made with condition of perfect obedience, and is expres­sed in the morrall Law.

The Morrall Law, is that parte of Gods woord, which commandeth perfect obedience vnto man, as well in 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 therby. 1. Tim. 1.5. The end of the commaundements, is loue aut of a pure ba [...]t, and of a good conscience, and faith vnfained. Luk. 16.27. Thou shalt loue the Lord thy God, with all thine hart, with all thy soule, and with all thy strength. Rom. 7. We knowe that the Law is spirituall.

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

The Decalogue or ten commaundements, is an abridgement of the whole Lawe, and the couenant of workes. Exo. 34.27. And the Lord said vnto Mo­ses, write thou these woordes, for after the tenor of these words, I haue made a couenant with thee, and with Jsra­el. And was there with the Lord forty dayes, and forty nights, and did neither eate bread, nor drinke water, and he wrote in the Tables the wordes of the couenant, euen the ten commaundements. 1. King. 8.9. Nothing was in [Page] the Arke, saue the two Tables of Stone, which Moses had put there at Horeb, where the Lord made a couenaunt with the Children of Israell, when he brought them out of the Land of Egipt. Matth. 22.40. On these two Commaundementes hangeth the whole Lawe 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: but the affirmatiue bindeth at all times, but not to all times: and therfore negatiues are of more force.

III. Vnder one vice expressely forbidden, are comprehended all of that kinde, yea, the least cause occasion, or entisement thereto, is aswel forbidden, as that. 1. Ioh. 3.15. VVhosoeuer hateth his brother, is a manslayer. Mat. 5.21. to the end. Euill thoughtes are condemned, as well as euill actions.

IV. The smallest sinnes are entituled with the same names, that that sinne is, which is expresselye forbidden in that commaundement, 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.

The Decalogue, is described in two Tables.

The summe of the firste Table, is, that we loue God vvith our minde, memorie, affections, and all our strength, Mat. 22.37. This is the first, (to wit, in nature and order) and great commaundement, (name­ly, [Page] in excellencie, and dignitie.)

THe first Table hath foure commaundements.

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

I am Jehouah thy God, which brought thee out of the Land of Aegipt, out of the house of bondage. Thou shalt haue none other God but me.

HItherto haue we entreated of the firste Com­maundement, teaching vs to entertaine in­to our heartes, and to make choice of one onely God. The other three of the firste Table, concerne that holy profession, which we must make towards the same god. For first, it is necessary to make choise of the true God. Secondly, to make profession of God.

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

The partes are two. The solemne worshipping of God, and the glorifying of him.

The second commaundement describeth such holy and solemne worship, as is due vnto God. The words of the commaundement are these.

Thou shalt make thee no gra [...]en Image, neither any si­militude of any thinges that are in heauen aboue, neither that are in the earth beneath, nor in the water vnder the earth: thou shalt not bow downe to them, neither serue [Page] them, for I am the Lord thy God, a beloue God, visiting the iniquitie of the fathers vpon the children, vpon the third generation, and vpon the fourth of them that hate me, and shewing mercie vnto thousandes, vpon them that loue me and keepe my commaundements.

THe thirde Commaundement 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 holde him guiltlesse that ta­keth his name in vaine.

THe fourth commaundement concerneth the Sabboth: namely, that holy time consecrated [Page] to the worship, and glorifying of God. The words are these.

Remember the Sabboth day to keepe it holy: Sixe dayes shalt thou labour, and doe all thy worke: but the seuenth day is the Sabboth of the Lorde thy God, in it thou shalt doe no manner of worke, thou, nor thy sonne, nor thy daughter, thy man seruant, nor thy mayde, nor thy beast, nor thy stranger that is within thy gates. For in sixe dayes the Lord made the heauen and the earth, the sea and all that in them is, and rested the seuenth day, therefore the Lorde blessed the seuenth day, and hallowed it.

Remember. This clause doth insinuate, that in times past there was great neglect in the obserua­tion of the Sabboth: and would that all degrees and conditions of men should prepare themselues to sanctifie the same: especially those that be gouer­nours of families, incorporations, and Cities, to whom this commaundement is directed.

To keepe it holy, or, to sanctifie it. To sanctifie, is to seuer a thing from common vse, and to consecrate the same to the seruice of God. Here are described the two partes of this commaundement: the first whereof, is rest from labour: the second, sanctifi­cation of that rest.

Sixe dayes. These wordes containe a close aun­swere to this obiection. It is much to cease from our callings one whole day. The answere (toge­ther with a first reason to inforce the sanctification of the Sabboth) is in these wordes: it is taken from the greater to the lesse. If J permit thee to follow thy [Page] calling sixe whole dayes, thou maiest well, and [...] leaue one onely to serue me.

But the first is true. Therefore the second.

The first proposition is wanting: the second, or assumption are these words, Sixe daies, &c. The cō ­clusion is the commandement it selfe.

Here may we see, that God hath giuen vs free li­bertie to worke all the sixe dayes. The which free­dome, no man can annihilate. Neuerthelesse, vpon extraordinary occasions, the Church of God is per­mitted to separate one day or more of the seuen, as neede is, either to fasting, or a solemne day of re­ioycing, for some benefite receiued. Ioel. 2.15.

The seuenth day. The second reason of this com­mandement taken from the end thereof.

The assumption is in these wordes (the seuenth day, &c.) where we must note, that God alone hath this priuiledge, to haue a Sabboth consecrated vn­to him: and therefore all holy dayes dedicated to whatsoeuer eyther Angell or Saint, are vnlawfull: howsoeuer the Church of Rome haue imposed the obseruation of them vpon many people.

In it thou shalt doe no. This is the conclusion of the seconde reason, illustrated by a distribution from the causes. Thou, thy sonne, thy daughter, thy seruant, thy cattell, thy stranger, shall cease that day from your labours.

[Page] Any worke. That is, any ordinary worke of your callings, and such as may be done the day before, or left well vndone till the day after. Yet for all this we are not forbidden to performe such works euen on this day, as are both holy, and of present necessitie.

Such are those workes, which doe vppon that day preserue and maintaine the seruice and glorie of God, as 1. A Sabboth dayes iourney. Act. 1.12. Which is now to Hierusalem, containing a Sabboth dayes iourney. 2. The killing and dressing of sacrifi­ced beasts in the time of the law. Matt. 12.5. Haue ye not read in the Law, how that on the Sabboth dayes, the Priestes in the Temple breake the Sabboth, & are blamelesse? 3. Iourneyes vnto the Prophetes, and places appointed vnto the worship of God. 2. king. 4.23. He saide, Why wilt thou goe to him this day? it is neither new moone, nor Sabboth day. Psal. 84.7. They goe from strength to strength, till euery one appeare be­fore God in Zion.

Such also are the workes of mercy, whereby the safetie of life or good is procured: as that which Paul did. Act. 20.9. As Paul was long preaching, Eutichus ouercome with sleepe, fell downe from the third loft, and was taken vp dead: But Paule went downe and layd himselfe vpon him, and embraced him, saying, Trouble not your selues, for his life is in him. v. 12. And they brought the boy aliue, and they were not a litle comforted. 2. To help a beast out of a pit. Luk. 14.5. Which of you shall haue an oxe, or an asse fallen into a pit, and will not straight way pull him out on the [Page] Sabboth day? 3. Prouision of meate and drinke, Matth. 12.1. Iesus went through the corne on a Sab­both day, and his disciples were an hungred, and began to pluck the eares of corne and to eate. In prouision, we must take heede that our cookes, and houshold ser­uants breake not the Sabboth. The reason of thi [...] framed from the lesser to the greater, out of that place. 2. Sam. 23.15. Dauid longed and sayd, Oh th [...] one would giue me to drinke of the water of the well of Beth-lehem, which is by the gate. ver. 16. Then the three mightie brake into the host of the Philistines, and drew water out of the well of Beth-lehem that was by the gate, and tooke and brought it to Dauid who would not drinke thereof, but powred it for an offering vnto the Lord. ver. 17. And sayde, O Lord be it farre from me, that I should doe this: is not this the bloud of the men, that went in ieopardie of their liues? therefore would he not drinke it. The reason standeth thus. If Dauid would not haue his seruants aduenture their corporall liues for his prouision, nor drinke the water whē they had prouided it: much lesse ought we, for our meates, to aduenture the soules of our seruants. 4. Watering of cattell. Matth. 12.11. The Lord answered and sayd, Thou hypocrite, will not any of you on the Sabboth dayes, loose his oxe or asse out of the stable, and bring him to the water? Vpon the like present necessitie, Phisicians, vppon the Sabboth day, may take a iourney to visite the diseased, Ma­riners their voyage, Shepheardes may tende their flocke, and Midwiues may helpe women with child. Mar. 2.27. The sabboth was made for [...], [...] [Page] not man for the Sabboth.

Within thy gates. This word gate, signifyeth by a figure, iurisdiction and authoritie. Matth. 16.18. The gates of hell shall not ouercome it. Let this be a looking glasse, wherein all inholders, and intertay­ners of strangers may looke into themselues, and behold what is their duetie.

For in sixe dayes. The third reason of this com­maundement from the like example.

God sanctified the Sabboth when he did conse­crate it to his seruice; men sanctifie it, when they worship God in it. In this place we are to consider the Sabboth, how farre foorth it is ceremoniall, and how farre foorth morall.

The Sabboth is ceremoniall, in respect of the strict obseruation thereof, which was a type of the internal sanctification of the people of God, & that is, as it were, a continuall resting from the worke of sinne. Exod. 31.13. Speake thou also vnto the children of Israel, and say, Notwithstanding keepe ye my Sab­boths: for it is a signe betweene me and you in your ge­neration, that ye may know that I the Lord do sanctifie you. The same is recorded, Ezech. 20.12.

It signified also that blessed rest of the faithfull, in the kingdome of heauen. Esa. 66.23. From moneth to moneth, and from Sabboth to Sabboth shall all flesh come to worship before me, sayth the Lord. Heb. 4.8, 9, 10. If Iesus had giuen them a rest, &c.

[Page]The Sabboth is likewise ceremoniall, in that it was obserued the seuenth day after the creation of the world, and was then solemnized with such ce­remonies. Nom. 28.9. But on the Sabboth day, ye shal offer two lambes of a yeare old without spot, & two tenth deales of fine floure for a meate offering, mingled with oyle, and the drinke offering thereof. ver. 10. This is the burnt offring of euery Sabboth, beside the continuall burnt offering and drinke offering thereof.

But now in the light of the Gospell, & the chur­ches professing the same, the ceremony of the Sab­both is ceased. Coloss. 2.16. Let no man condemne you in meate and drinke, or in respect of an holy day, or of the new moone, or of the Sabboth: ver. 17. which are but shadowes of things to come, but the bodie is Christ. The obseruation of the Sabboth was translated by the Apostles from the seuenth day, to the day fol­lowing. Act. 20.7. The first day of the weeke, the dis­ciples being come together to breake bread, Paul prea­ched to them. 1. Cor. 16.1.2. Concerning the gathering for the Saints, as I haue ordained in the churches of Ga­latia, so do ye also, euery first day of the weeke, let euery one of you put aside by himselfe, and lay vp as God hath prospered him, that then there be no gatherings when I come. This day, by reason that our Sauiour did vp­on it rise againe, is called the Lords day. Reuel. 1.10. I was rauished in the spirite on the Lords day.

The obseruation of the Sabboth thus constitu­ted by the Apostles, was neuerthelesse neglected of those churches which succeeded them, but after was reuiued & established by Christian Emperors, [Page] as a day most apt to celebrate the memorie of the creation of the world, and to the serious meditati­on of the redemption of mankind. Leo and Anton. Edict. of holy dayes.

The obseruation of the Sabboth is morall, in as much as it preserueth the ministerie of the worde, and the solemne worship of God, especially in the assemblies of the Church. And in this respect we are vpon this day, as well enioyned a rest from our vocations, as the Iewes were. Esa. 58.13. Jf thou turne away thy foote from the Sabboth, from doing thy will on mine holy day, and call my Sabboth a delight, to consecrate it, as glorious to the Lord, and shalt honour him, not doing thine owne waies, &c.

Finally, it is morall, in that it freeth seruants and cattell from their labours, which on other dayes do seruice vnto their owners.

HItherto we haue spoken of the commaunde­ments of the first table: now followeth the se­cond table, which cōcerneth the loue of our neigh­bour. Rom. 13.9. Thou shalt not commit adultery, thou shalt not kill, thou shalt not steale, thou shalt not beare false witnesse, thou shalt not couet: and if there be anie other cōmandement, it is briefly comprehended in this saying, namely, thou shalt loue thy neighbour as thy self.

Our neighbour is euerie one, which is of our own flesh. Esay. 58.7. When thou seast the naked, couer [Page] him, and hide not thy selfe from thine owne flesh.

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

The seconde table contayneth sixe commaun­dements: whereof the first, and, in the order of the ten commaundements, the fift, concerneth the preseruation of the dignitie and excellencie of our neighbour.

The wordes are these.

Honour thy father and thy mother, that they may prolong thy dayes in the land, which the Lord thy God giueth thee.

Honour. This word, by the figure, signifieth all that duetie, whereby our neighbours dignitie is preserued, but especially our superiours. This dig­nitie proceedeth of this, that euery man beareth in him some part of the image of God, if we respect the outwarde order and decencie, which is obser­ued in the church and common wealth. In the Ma­gistrate, there is a certaine image of the power and glorie of God. Dan. 2.37. O king, thou art a king of kings: for the God of heauen hath giuen thee a king­dome, power, and strength, and glorie. Hence is it, that magistrats are called gods. Psal. 82.1. In an old man, is the similitude of the eternitie of God: in a fa­ther, the likenesse of his fatherhoode. Matth. 23.9. And call no man your father vpon the earth: for there is but one, your Father which is in heauen. In a man, is the image of Gods prouidence and authoritie: for a [Page] man ought not to couer his head, because he is the image of the glorie of God: but the woman is the glorie of her husbande. Finally, in a learned man, is the likenesse of the knowledge and wisedome of God. Now therefore, that person, in whom euen the least title of the image of God appeareth, is to be honoured and reuerenced.

Thy father. By a figure we must here vnderstand, all those that are our superiours: as parents, magi­strates, ministers, our Elders, and those that do ex­cell vs to any giftes whatsoeuer. The Kings of Ge­rar were called Abimelech. Gen. 20.2. Gen. 45.8. God hath made me a father vnto Pharaoh, and Lorde ouer all his house. 1. Corinth. 4.15. For though ye haue tenne thousande instructours in Christ, yet haue ye not many fathers: for in Christ Iesus I haue begot­ten you. 2. Kings. 5.13. But his seruants came, and spake vnto him, and sayde, Father, if the Prophet had commanded thee a great thing, wouldest thou not haue done it? 2. King. 2.12. And Elisha saw it, and he cryed, my father, my father, my father, the charet of Israel, and the horsemen thereof.

And thy mother. This is added, least wee should despise our mothers, because of their infirmities. Prou. [...]3.22. Obey thy father, which hath begotten thee, and despise not thy mother when she is old.

Here we are put in minde to perfourme due ho­nour to our stepmothers and fathers in Law, as if they were our proper and naturall parentes. Ruth. 3.1. and 5. Afterward Naomi her mother in law sayde vnto her, my daughter, shall not I seeke rest for thee, [Page] that thou maiest prosper? and she answered her, all that thou biddest me, I will doe. Exod. 18.17. But Moses Fa­ther in law said vnto him, the thing which thou doest, is not well. 19. Heare now my voice, I will giue thee counsell, and God shall be with thee. 24. So Moses obeied the voice of his Father in law, and did all that he had said. Micah. 7.6. For the Sonne reuileth the Father, the daughter ri­seth vp against her mother, the daughter in law against her mother in law.

That they may prolong. Parents are saide to pro­long the liues of their Children, because they are Gods instruements, whereby their childrens liues are prolonged: for oftentimes the name of the ac­tion is attributed to the instruement, wherewith the action is wrought. Luk. 16.9. Make you freendes with the riches of iniquitie, that when ye shall want, they may receiue you into euerlasting habitations. 1. Tim. 4.16. For in doing so, thou shalt both saue thy self, and them that heare me.

But parents doo prolong the liues of their Chil­dren in commaunding them to walke in the waies of the Lord, by exercising iustice and Iudgement. Gene. 18.19. For being become godlye, they haue the promise both of this life, and the life to come. 1. Tim. 4.8.

Further, they effect the same thing by their prai­ers made in the behalfe of their children. Hereby it plainely appeareth, that the vsuall custome of chil­dren saluting their parents, to aske their blessing, is no light or vaine thing.

Moreouer, in these wordes, the reason to moue [Page] vs to the obedience of this commaundement, is drawen from the ende: which reason is also a pro­mise, yet a speciall promise. Ephesians 6.2. Honour thy father and thy mother, which is the firste commaun­dement with promise, (I say, speciall) because the pro­mise of the second Commaundement is gene­rall, and belongeth to all the rest of the commaun­dements.

And God promiseth long life not absolutely, but so far as it is a blessing. Ephe. 6.3. That it may be well with thee, and that thou maist liue long on earth: for we must thinke that long life is not alwaies a blessing, but that somtime it is better to die thē to liue. Isay. 57.1. The righteous perisheth, and no man considereth it in hart: and mercifull men are taken away, and no man vnderstandeth that the righteous is taken away from the euil to come.

But if at any time the Lord giueth a short life to obedient children, he rewardeth them againe with eternall life in heauen, and so the promise faileth not, but changeth for the better.

THou shalt not kill.

THe seuenth commaundement sheweth how wee maye preserue the chastitie of our selues, and of our neighbour. The words are these.

Thou shalt not commit adultery.

THis Commaundement concerneth the preser­uation of our neighbours goods. The woords are these. Thou shalt not steale.

THe ninth commaundement belongeth to the preseruation of our neighbours good name. The words are these.

Thou shalt not beare false witnesse against thy neigh­bour.

THe tenth commaundement, concerneth con­cupiscences, committed against our neigh­bour. The words are these.

Thou shalt not couet thy neighbours house, thou shalt not couet thy neighbours wife, nor his seruant, nor his maid, nor his oxe, nor his asse, nor any thing thy neighbor hath.

THe vse of the Law in vnregenerate persons is threefolde.

[Page] The first is, to lay open sinne, and make it known. Rom. 3.20. By the workes of the Law shall no flesh be iu­stified in his sight: for by the Lawe 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 commaun­ded, and euer to encline to that which is prohibi­ted. Rom. 7.8. Sinne tooke occasion by the commaunde­ment, and wrought in me all maner of concupiscence: for without the Law sinne is dead. verse 9. For I once was aliue without the Lawe: but when the commaundement came, sinne reuiued. v. 10, But I died, and that comman­dement, which was ordeined vnto life, was found to be vn­to me vnto death.

The third vse is, to denounce eternal damnatiō for the least obediēce, without offerīg any hope of par­don. This sentence the law pronounceth against of­fenders, & by it, partly by threatning, partly by ter­rifying, it reigneth and ruleth ouer man. Rom. 3.19. We know that whatsoeuer the Law saith, it saith to them which are vnder the law, that euery mouth may be stop­ped, and all the worlde be culpable before God. Gal. 3.10. As many as are of the workes of the Lawe, are vnder the curse: for it is writter. Cursed is euery one that continueth not in al that is written in the book of the law to do them. 2. Cor. 3.7. If the ministration of death writtē with letters, and engrauen in stones was glorious. v. 8. How shall not the ministration of the spirit be more glorious? ver. 9. For if the ministration of condemnation were glorious, &c.

The ende why sinne reigneth in man, is to vrge [Page] sinnes to flye vnto Christ. Gala. 3.22. The Scripture hath concluded al vnder sin, that the promise by the faith of Christ should be giuen to them that beleeue. Verse. 24. Wherefore the Law was our Schoolemaster to Christ. Heb. 12.18, 19, 20.

The countenance of this power of the lawe is perpetuall, vnlesse a sinner repent: and the very first act of repentance so freeth him, that he shall no more be vnder the law, 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 sin, and thou shalt not dye. Rom 6.14. Sinne shall not haue dominion ouer you, for ye are not vn­der the Law, but vnder grace.

If therfore thou desirest seriouslye eternall life: first take a narrow examination of thy selfe, and the course of thy life, by the square of Gods Law: then set before thine eyes the curse that is due vnto sin, that, thus bewailing thy miserie, and dispairing vt­terlye of thine owne power, to attaine euerlasting happines, thou maist renounce thy self, and be pro­uoked to seeke, and sue vnto Christ Iesus.

The vse of the Law in such as are regenerate is farre 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. Do 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. ver. 105. Thy word is a Lanterne to my feet, and a light vnto my pathes.

HItherto concerning the couenont of workes. and of the Law, who followeth the couenant of Grace.

The couenant of Grace is that whereby God freely promising Christ, and his benefites, exacteth again of man, that he would by faith receiue christ, and repent him of his sinnes. Hose. 2.18. In that day will I make a couenant for them, &c. ver. 19. And J will marry thee to me for euer: yea, I will marrie thee vnto me in righteousnes and iudgement, and in mercy, and in compassion. ver. 20. I will euen marrie thee vnto me in faithfulnes, and thou shalt know the Lord. Ezech. 36.25. I will poure clean water vpon you, and ye shalbe clean: yea from all your filthines, and from all your idoles will I clense you. ver. 26. And J will giue you a new hart, and a new spirit wil I put within you. ver. 27. And cause you to walke in my statutes. Mal. 3.1. The Lord whom ye seeke shall speedily come to his temple, euen the messenger of the couenant whom ye desire: behold, he shall come, saith the Lord of hostes.

This couenant, is also named a testament: for it hath partly the nature & properties of a testament or will. First, it is confirmed by the testator. Heb. 9.16. When a Tastament is, there must be the death of him that made the testament. v. 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 do not offer much, and promise small to God, [Page] but in a maner do only receiue: euen as the last wil and testament of a man, is not for the testators, but the heires commoditie.

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

The old Testament or couenant, is that, which in tipes and shadowes prefigured Christ to come, and to be exhibited.

The new testamēt declareth christ alredy come in the flesh, and is apparantly shewed in the Gospell.

The Gospell is that part of Gods worde, which conteineth a most worthie and welcome message: namelye, that mankinde is fullye redeemed by the blood of Iesus Christ, the onely begotten Sonne of God, manifest in the flesh: so that now, for all such as repent, and beleue in Christ Iesus, there is prepa­red a full remission of all their sinnes, together with saluation and life euerlasting. Iohn. 3.14. As Moses lifted vp the serpent in the wildernes, so must the sonne of man be lift vp. v. 15. That who so beleeueth in him, should not perish, but haue euerlasting life. Act. 10.43. To him also giue al the prophets witnes, that through his name, al that beleue in him shall receiue remission of sinnes.

The end and vse of the Gospell is. 1. To manifest that righteousnes in Christ, wherby the whole law is fully satisfied, and saluation attained. 2. It is the in­strumēt, 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, do as with an hand apprehend Christes righteousnes. Rom. 1.16. J am [...] ashamed of the Gospell of Christ, for it is the power of [Page] God to saluation to as many as beleeue: to the Iew first, & then to the Grecian. v. 17. For the iustice of God is reuea­led by it from faith to faith. Iohn. 6.63. It is the spirite which quickneth, the flesh profiteth nothing, the wordes which I speake are spirite and life.

The gospel preached, is in the flourishing estate of Christs church, that ordinarie means to beget faith: but in the rumous estate of the same, when as by a­postacie, the foundations therof are shaken, and the clear light of the word is darkned, then this worde read or repeated, yea, the very sound thereof being but once heard, is by the assistance of Gods spirite, extraordinarily effectuall, to them whom God wil haue called out of that great darknes into his excee­ding light. Rom 10.14. How shall they call on him, in whō they haue not beleeued? And how shal they beleue in him, of whō they haue not heard? And how shal they hear 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 word to no man but to the Iewes onely. v. 20. Now some of them were men of Cyprus, & of Cyren, which whē they were come into An­tiochia, spake vnto the Grecians, & preched the lord Jesus. v. 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 Citie, and saide to the men. v. 22. Come, see a man which hath told me all things that euer I did: is not he the Christ? then they went out of the Citie, and came vnto him. v. 39. Now many of the Samaritans beleued in him, [Page] for the saying of the woman which testified. He hath told me al things that euer I did. ver. 4. And many mo belee­ued, because of his own word. ver. 42. And they said vnto the woman. Now we beleeue not because of thy saying: for we haue heard him our selues, and know that this is indeed the Christ the Sauiour of the worlde. Rom. 10.18. I de­m [...]und, haue they not heard? no doubt their sound went out through all the earth, and then words into the ends of the worlde. Thus we may see, how many of our fore­fathers, and ancestours in the mids of poperye ob­teined eternall life. Reuela. 12.13. The dragon was wroth with the woman, and went and made warre with the remnant of her seede, which kept the commaunde­ments of God, and haue the testimonye of Iesus Christ. Sam. 11.4. What saith the diuine oracle? J haue reserued to me seauen thousand men, which neuer bowed knees to Baal.

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

A sacrament is that, wherby Christ and his sauing graces, are by certaine externall rites, signified, ex­hibited, and sealed to a Christian man. Rom. 14.11. He receiued the signe of circumcision, as the seale of the righteousnes of the faith which he had, when he was [...]n­circumcised. Gen. 17.11 Ye shall circumcise the for [...] of your flesh, and it shalbe a signe of the couenant [...] and you.

[Page]We must not therefore surmise that there is any inherent force or efficacie of sanctifying, in the vi­sible and externall signe of the sacrament, as the bath waters haue to cure diseases: for the power of sanctification, is appropriate onely to the holie Ghost: and Christ hath ordeyned the signe to sig­nifie grace, not to conferre it.

In euery Sacrament we must obserue the partes, and the mutuall relation that partes haue one to another.

The partes of a Sacrament are, eyther the exter­nall signes, or the thing signified, that is, the sub­stance of the Sacrament.

The externall signe is, either some prescript and sensible matter, or the externall action in the vse of the same.

The thinges signified in the Sacrament, are ey­ther Christ and his benefites, or the internal action that is about Christ.

The internall action, is the action either of God, or of faith.

The action of God is his offering, applying, and sealing vp of Christ and his benefites in the heartes of the faithfull.

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

The mutuall relation of the partes of a Sacra­ment, is an agreeable vnion and respect, of exter­nall & internall, both things with things, & actions with actions, according to Gods holy institutions [Page] by which it is made a Sacramēt, because the signes incurring into the externall senses, doe by a cer­taine proportion mooue a Christian minde to con­sider the things signified, and also to apply them vnto their holy end.

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 an other. As,

I. The signe is vsed for the thing signified. Exo. 12.11. Ye shall eate it (namely the Lambe) in haste, for it is the Lordes passeouer. Ioh. 6.51. I am that liuing bread which came downe from heauen: If any eate of this bread, he shall liue for euer, and the bread which I will giue is my flesh, which I will giue for the life of the 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 bloud. 1. Cor. 11.24. Mat. 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 bloud. Luk. 22.16. Baptisme is the washing of the new birth.

IIII. That which properlye belongeth to the signe, is attributed to the thing signified. Deut. 10.16. Circumcise the fore skin of your harts. Ioh. 6.35. Vnlesse ye eate the flesh of the Sonne of man, and drinke his blood, ye shall haue no life in you.

[Page]Hence it appeareth that there is small or no cause why the Papists should so vrge transubstantiation, and the Lutherans consubstantiation as they doe.

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. verse 2. And were all baptized vnto Moses in the cloude, and in the sea. v. 3. And did all eat the same spirituall meat. ver. 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. book 6. Chap.

The first Sacrament is that, whereby Christians are imitiated, and admitted to 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 Ghoste: that being thus engraffed into Christ, they may haue perpetual felowship with him. Mat. 28.19. Go teach all nations, baptizing them in the [...] of the Father, the Sonne, and the holye Ghost. Matth. 16.16. He that beleeueth, and is baptized, shalbe s [...] [Page] he that beleeueth not, shalbe condemned. 1. Corinth. 1.13. Is Christ deuided? was Paul crucified for you? ei­ther were ye baptized into the name of Paul. verse 14. I thanke God I baptized none of you but Chrispus, and Gaias. verse 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 eyther of ryper yeares, or Infantes.

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 hindereth me to be baptized? verse 37. Then Philip saide, If thou beleeue with all thine heart, thou maiest: he saide, I beleeue that Jesus Christ is the sonne of God. verse 38. And they went downe into the water, both Philip & the Eunuch, and he baptized him. Exod. 12.48. If a stranger dwell with thee, and will ob­serue 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 shalbe as one that is borne in the lande: for none vncircumcised person, shall eate thereof.

Infantes 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 husbande, [Page] else were your children vncleane, but now they are holy. Rom. 11.16. If the first fruites be holy, so is the whole lump [...]: and if the roote be holy, so are the branches. Gen. 17.7. I will establish my couenant betweene me & thee, and thy seede after thee, in their generations, for an e­uerlasting couenant, to be God vnto thee, and thy seede after thee. verse 13. Hee that is borne in thine house, and he that is bought with money, must needes be cir­cumcised: so my couenant shalbe 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 housholde.

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 ther­of. Gen. 48.16. The Angell which hath 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 growe as fish into mul­titude, in the middes of the earth. Esay. 4.1. In that day shall seuen women take holde of one man, saying, We wil eate our owne bread, and we will weare our owne gar­mentes: 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 maruellous 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: [Page] secondly of the baptised 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 anie other liquor, but onely with naturall water.

This was the iudgemēt 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 being estee­med of none effect. Niceph. hist. 3. booke. 33. chap.

The externall forme of baptisme, is the mini­sters washing of the baptized, according to the pre­script rule of Gods word. Rom. 10.14.

The ancient custome of baptizing, was to dip, and as it were, to diue, all the body of the baptized in the water, as may appeare in Paul, Rom. 6. and the Councils of Laodicea, & Neocaesarea: but now especially in cold countries, the Church vseth on­ly to sprinckle the baptized, by reason of childrens weakenesse: for very few of ripe yeares, are now adaies baptized. We neede not much to marueile at this alteration, seeing charitie and necessitie may dispense with ceremonies, and mitigate in equitie the sharpenesse of them.

[Page]

[Page]Rebaptizing is at no hand to be admitted, for as in naturall generation, man is once onely borne; so must he be in the spirituall generation.

Therefore they that are baptized of a minister, which is an heretike, not yet disgraded 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 Lordes Supper: onely they ought to be instructed in the true faith. Euseb. eccles. hist. 7. booke 8. chapter, sayth. There was in our Prouince an auncient professor of the faith, yea before I was created Bishop, nay before my prede­cessor Heraclas: who, when he was present at the bap­tisme of some, and heard what questions they were as­ked, and what answere they returned, foorthwith come weeping vnto me, and humbling himselfe before me, confessed that he was baptized by an heretike: yet in re­gard of that administratiō which he saw in our church, he accounted that, no baptisme, in that the confession there vsed, was fraught with blasphemies. This also be added, that he was for this offence so sore grieued, that he durst not so much as lift vp his eies vnto heauen: wherefore he most earnestly besought me, that he 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 s [...] was sufficient for him, that he had beene so long a professor amongest vs, and that at the receite of the Lordes Supper, he answered. Amen. These thinges I tolde him were of force enough to purge him. And ther­fore [Page] I aduised him, to rest himselfe in his former fa [...] and conscience alreadie sufficiently purified, especially in that he so long was partaker with vs in the Sacra­mentes. Augustine booke 3. chapter 2. contra Pe­tiliani literas.

The right vse of baptisme is this. When inward­ly in thine heart thou sensibly feelest, that through the heate of concupiscence, thou art moued to cō ­mit 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, still haue recourse vnto Baptisme, that there thou maiest againe receiue courage to thy soule. For although baptisme bee but once onely administred, yet that once testifi­eth that all a mans sinnes past, present, and to come, are washed away. 1. Pet. 3.20. Ephes. 5.25, 26, 27. Therefore baptisme may be truely termed the Sa­crament of repentance, and as it were, a board to swimme vppon, when a man shall feare the ship­wracke of the soule. Marke 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: namely, the power of Christes death mortifying sinne, and the vertue of his resurrecti­on, in the renouation of the Spirite.

THe Lordes 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.

¶

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

First, a knowledge of mans fall, and of the pro­mised restauration into the couenant by Christ. 1. Corinth. 11. [...]6. So often as ye shall eate this bread, and drinke of this cuppe, ye shall shew the death of the Lord till he come. verse 29. and discerne his bodie.

Secondly, true faith in Christe for euery man re­ceiueth so much▪ as he beleeueth he receiueth. Heb. 4.2. For vnto vs was the Gospell preached, as also vn­to them: but the worde, that they heard, profited not them, because it was not mined with faith in those that heard it. Furthermore, true repentance of their sins▪ Esay. 16.6 [...]. He that killeth a bullocke, is as if he slowe a man: he that sacrificeth a sheepe, as if he cut off a dogs necke: he that offereth an oblation, as if he offred s [...]es bl [...]d: he that remembreth increase, [...] if he blessed [...] [...]e: yea, they haue chosen their owne waies, and their [...]le delighteth in their abominations. Psal. 26.6. [...] wash mine handes in innocencie, O Lorde, and so come before thine altar.

[Page]

This Table is to be referred to this marke ¶

[Page]Thirdly, renued faith and repentance, for daily and new sins committed vpon infirmitie: because euery new sinne requireth a newe act, both of re­pentance and faith: and this renouation must be seene, by our reconciliation of our selues to our neighbour, for iniuries and wrongs. Matth. 5.23. If thou bring thy gifte to the altar, and there remem­brest that thy brother hath ought against thee, ver. 24. Leaue thy gifte 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 ab­steine not from the Lords Table, by reason of thy many infirmities.

It 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. Luke 4.18. The Spirite of the Lorde 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 blinde, that I should set at libertie them that are bruised. Matth. 15.24. He answered, and saide, I am not sent, but to the lost sheepe of the house of Israell. The Lordes 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 sound hearts vnto it.

If thou feele in thy selfe, some great defect and want of faith, pray vnto God earnestly, that [Page] he will vouchsafe to encrease it. Marke 9.24. The father of the child crying with teares, saide, Lord, I be­leeue, helpe mine vnbeliefe.

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

If thou come not furnished on this manner to the Lords Table, thou shalt be adiudged guiltie of the bodie & bloud of Christ: as he is guiltie of high treason, who doth counterfeit or clippe the Prin­ces coyne. 1. Cor. 11.27. He that eateth this bread, and drinketh this cuppe vnworthily, shalbe guiltie of the bodie and bloud of Christ.

WE haue hitherto declared the out-warde meanes, whereby Gods decree is executed. Nowe followe the decrees of executing the same.

The degrees are in number two. The loue of God, and the declaration of his loue. Ephes. 1.6. To the praise of the glorie of his grace, wherewith he hath made vs accepted in his bloud. verse 9. And hath ope­ned vnto vs the mysterie of his well, according to his good pleasure, which he hath purposed in him.

Gods loue is that, whereby God dooth freely loue all such as are chosen in Christ Iesus, though in themselues altogether corrupt. 1. Iohn 4.19. We [Page] loue him, because he loued vs first. Rom. 5.8. God set­teth out his loue towards vs, seeing that, while we were yet sinners, Christ dyed for vs. verse 10. For if when we were enemies, we were reconciled to God by the death of his sonne, much more we, being reconciled, shalbe sa­ued by his life.

The declaration of Gods loue is two folde. The first, towards infantes elected to saluation: the se­cond, towards men of ryper yeares.

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

Infants already elected, albeit they, in the womb of their mother before they were borne, or pre­sently after, depart this life, they, I say, being after a secrete, and vnspeakeable manner by Gods Spirit engraffed into Christ, obtaine eternall saluation. 1. Cor. 12.13. By one Spirite we are all baptized into one bodie, whether Iewes, or Grecians, or bonde, or free, and haue beene all made to drinke into one Spirite. 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 ouershadowe thee: therefore also that holy thing, which shalbe borne of thee, shalbe called the sonne of God. 41. And it came to passe, as Elizabeth heard the salutation of Marie, the babe sprange in her belly. And Elizabeth was filled with the holy Ghost. verse 64. And his mouth was opened immediately, and his tongue loosed, and he spake and praised God. ver. 80. And the child grew, and waxed strong in spirite. Ie [...]. 5. Before I formed thee in the wombe, I knewe thee, and before thou camest out of the wombe, I sanctified thee.

[Page] The declaration of Gods loue, in those of yeares 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 from the worlde, is entertayned into Gods familie. Ephess. 2.17. And came, and preached peace to you, which were a farre off, and to them that were neere. 19. Now therefore ye are no more strangers and forreners, but citizen [...] with the Saintes, and of the houshold of God.

Of this, there be three partes. The first is Electi­on, which is a separation of a sinner, from the cursed estate of all mankinde. Ioh. 15.19. If ye were of the world, the world would loue his owne but because yee are not of the world, but I haue chosen you out of the world, therefore the world hateth you.

The second is, the donation or free gift of the fa­ther, whereby he bestoweth the sinfull man vpon Christ, & Christ againe vpon the sinfull man. Rom. 8.32. He spared not his owne sonne, but gaue him for vs. Esay. 6.9. Vnto vs a child is born, & vnto vs a sonne is giuen. Ioh. 17.2. Thou hast giuen him power vpon all flesh, that he should giue eternal life to al them, whō thou hast giuen him. v. 6. I haue declared thy name to the mē which thou gauest me out of the world: thine they were, and thou gauest them me, and they kept thy word. ver. 7. [Page] Now they know that all thinges, what so euer thou hast geuen me are of thee. Ioh. 10.29. My father, which gaue them me, is greater then all, and none is like to take them out of my fathers handes.

The third, is an vnion, or coniunction, which is the ingraffing of such, as are to bee saued, into Christ, and their growing vp together with him: so that after a peculiar manner, Christ is made the head, and euerie repentant sinner, a member of his mysticall bodie. Ioh. 27.20. I pray not for these alone, but for them also which shall beleeue in me, tho­rough the [...] word. ver. 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. Ephes. 5.30. We are members of his bodie, of his flesh, and of his bones. Ioh. 15.1. I am that true vine, and my Father is the husbandman. 2. E­uery branch th [...] beareth not fruit in me, he taketh a­way: and euery one that beareth fruite, he purgeth it, that it may bring forth more fruit. Eph. 2.20. Built vp­on the foundation of the Prophets and Apostles, whose corner stone is Iesus Christ himselfe. 21. In whom all the building coupled together, groweth vnto an holy temple in the Lord. 2 [...]. In whom ye are also built together, to be the habitation of God by the Spirite.

This, albeit it be a most neere, and reall vnion, yet we must not thinke, that it, by touching, [...] ­ture, or as it were, by souldering of one soule with another, neither by a bare agreement of the soules among themselues but by the cōmunion, & opera­tion of the same spirite, which being by nature [...] ­nite, is of sufficient ability to conioyne those things [Page] together, which are of themselues far distant from ech other: the like, we see in the soule of man, which cōioyneth the head with the foote. Ephes. 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 flee the corruption which is in the worlde through lust. Phil. 2.1. Jf there be any conso­lation in Christ, if any comfort of loue, if any fellowship of the spirite, &c.

God executeth this effectuall calling by certain meanes.

The first, is the sauing hering 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 sins, and doth not so much as dream of his saluation. ^b And 1. of all, the Law, shewing a man his sinne, and the pu­nishment thereof, which is eternall death: after­ward the Gospell, shewing saluation by Christ Ie­sus, to such as beleeue. ^c And inwardlye the eyes of the minde are enlightened, ^d the hart & eares ope­ned, that he may see, hear, and vnderstand the prea­ching of the woord of God. ^a Ezech. 16.6. When I passed by thee, I sawe thee polluted in thine owne blood, and I saide vnto thee, when thou wast in thy blood, thou shalt line. Esay 55.1. Ho, euery one that thirsteth, come ye to the waters, and ye that haue no siluer, come buye and and eate: come, I say, and buye wine and milke without siluer, and without money. Iohn. 1.12. As many as recei­ued him, to them he gaue this priuiledge, that they should become the Sonnes of God: namely, to them which belee­ued in his name. ^b Rom. 7.7. I knew not sinne, but by the [Page] Lawe, for J had not known lust, except the Law had said, thou shalt not lust. ^c 1. Ioh. 2.27. But the annointing, which ye receiued of him, dwelleth in you: and ye neade not that any man teach you: but as the same Annointing teacheth you of all things, and it is true, and is not lying, and, as it taught you, yee shall abide in him. ^d Act. 16.14. A certaine woman named Lydia, a seller of purple, of the Citie of the Thyatirians, a worshipper of God, heard vs, whose hart God opened, that she attended to the things, that Paul spake. Psal. 40.6. Thou art not delighted with sacrifice and burnt offrings, but mine cares hast thou ope­ned Ioh. 6.44. No man can come vnto me, except the fa­ther which hath sent me, draw him: and J will raise him vp at the last day. Esay. 54.6. The Lord hath called thee, being as a woman forsaken, and afflicted in spirit, and as a young wife, when thou wast refused, saith the Lord.

The secōd, is the mollifying of the hart, the which must be brused in peeces, that it may be fitte to re­ceiue Gods sauing grace offered vnto it. Eze. 11.9. I wil giue them one hart, and J wil put a new spirite within their bowels, and J will take the stonie hart out of their bodies, and wil giue them a hart of flesh.

There are for the brusing of this stonye harte, foure principal hammers. 1. The knowledge of the law of God. 2. The knowledge of sin, both original, and actual, and what punishment is due vnto them. 3. Corruption, or pricking of the hart, namelye, a sence and feeling of the wrath of God for the same sinnes. 4. An holy desperation of a mans own pow­er, in the obtaining of eternall life. Acts 2.37. When they heard these thinges, they were pricked in hart, and [Page] saide vnto Peter, and the rest of the Apostles, Men and brethren, what shall we doe? ver. 38. Peter said vnto thē, Repent, and be baptized euery one of you in the name of Jesus into the remission of sinnes and ye shall receiue the gift of the holy Ghost. Luke. 15.17. Then he came to him selfe, and said, How many hired seruants at my Fathers haue bread enough, and dye for hunger? ver. 18. I will rise and goe to my Father, and say vnto him, father, I haue sinned against heauen, and before thee, vers. 19. And am no more worthie to be called thy sonne: make me as one of thy hired seruants, &c. Mat. 15.24. He answered, and saide, I am not sent, but to the lost Sheepe of Jsraell.

The third, is faith, which is a miraculous and supernaturall facultie of the hart, apprehending Christ Iesus, being applyed by the opperation of the holy Ghost, and receiuing him to it self. Ioh. 1.12.6.35. Jesus saide vnto them, I am 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 righteousnes, haue attained vnto righteousnes, euen the righteousnes which is of Faith.

Christ is receiued when euery seuerall parson doth particularly apply vnto himselfe, Christ with his merites, by an inward perswasion of the hart, which commeth none other way, but by the effec­tuall certificate by the holy Ghost, concerning the mercye of God in Christ Iesus. 1. Corinth. 2.12. We haue receiued not the spirite of the world but the spi­rit, which is of God, that we might know the thinges that are giuen to vs of God. Ezech. 12.10. I will powre the [Page] Spirite of grace, vpon the house of Dauid, and vpon the inhabitants of Ierusalem: and they shall looke vnto me whome they haue wounded. Rom. 9.16. His spirite beareth witnes to our Spirite, that we are the sonnes of God. Ephe. 1.13. In whom also ye haue trust, after that ye heard the word of truth, euen the Gospell of your saluati­on, wherin also after that ye beleeued, ye were sealed with the holy spirite of promise. 2. Cor. 1.22.

In the work of faith, there are 4. degrees, or mo­tions of the heart, linked and vnited together and are worthie the consideration of euery Christian.

The first, is knowledge of the Gospell, by the illumination of Gods spirite. Esay. 53.11. By his knowledge shall my righteous seruant iustifie many. Iohn. 17.3. This is life eternall, that they know thee to be the onely very God, and whom 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 sencible feeling of their owne beggerie.

And after the foresaid knowledge in all such as are enlightened, commeth a generall faith, whereby they subscribe to the trueth of the Gospell. Heb. 4.2. Ʋnto 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 & 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 be sa­ued, and come vnto the knowledge of the trueth.

This knowledge, if it be more full and perfect, [Page] is called in Greeke [...] that is, the full assurance of vnderstanding. Col. 2.2. Th [...] their harts might be comforted, and they knit togither in loue, and in all riches, of the full assurance of vnderstan­ding, to know the mystery of God, euen the Father, and of Christ. Rom. 14.14. J know and am perswaded through the Lord Jesus, that there is nothing vncleane of it selfe. Luke. 1.1. For as much as many haue taken in hand to set forth the story of those things, whereof we are fully per­swaded. 1. Thes. 1.5. Our Gospell was vnto you, not in word only, but also in power, and in the holy Ghost, and in much assurance.

The second, is hope of pardon, wherby a sinner, albeit he yet feeleth not that his sinnes are certainly pardoned, yet he beleeueth that they are pardo [...] ­ble. Luk. 15.18. I wil goe vnto my father, and say, father, I haue sinned against heauen, and against thee, and a [...] [...] more worthie to be called thy Sonne, make me as one of thine hi [...]ed seruants.

The third, is an hungring and thirsting after that grace, which is offered to him in Christ Iesus, as a man hungreth and thirsteth after meate and drink. Iohn. 6.35. and 7 37. Reuel. 21.6. And he saide vnto me, It is done, I am oe and [...], the beginning and the end. I will giue to him that is a thirste, of the well of the water of life freely. Mat. 5.6. Blessed are they which hunger and thirst after righteousnes, for they shalbe satisfied.

The fourth, is the approching to the throne of grace, that there flying from the terrour of the Lawe, he may take hold of Christ, and finde fauour with God. Heb. 4.16. Let vs therefore goe boldelye to [Page] the throne of grace, that he may receiue mercie, and finde grace to helpe in time of neede.

This approching hath two partes. The first, is an humble confession of sinnes before God parti­cularly, if they be knowen sinnes, and generally, if vnknown: this done, the Lord forth with remitteth all our sinnes. Psal. 32.5. I thought, I will confes against my selfe my wickednes vnto the Lord, and thou forgauest the punishment of my sinne. Selah. 2. Sam. 12.13. Dauid said to Nathan, J haue sinned against the Lord: wherfore Nathan said to Dauid, the Lord hath taken awaye thy sinne, thou shalt not dye. Luke. 15.19.

The second, is the crauing pardon of some sins, with vnspeakable sighes, and in perseuerance. Luk. 15.21. Act. 8.22. Repent of this wickednes, & pray God, th [...] if it be possible, the thought of thine hart may be for­giuen thee. Rom. 8.26. The Spirite helpeth not infirmi­ties: for we know not what to pray as we ought: but the Spirit it selfe maketh request for vs, with sighes, which can not be expressed.

The fift arising of the former, is an especiall per­swasion imprinted in the hart by the holye Ghost, wherby euery faithfull man doth particularlye ap­ply vnto himselfe, those promises which are made in the Gospel. Mat. 9.2. They brought vnto him a man sick of the palsie: and when Jesus 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, be is vnto thee, as thou desirest.

This perswasion, is, and ought to be in euery one, euen before he haue any experience of Gods mer­cies. [Page] Mat. 15.23. A Woman, a Cananite, came out of the same coastes, and cryed, saying vnto him haue mercye on me, O Lord the Sonne of Dauid: my daughter is misera­bly vexed with a diuell, &c. 23, 24, 25, 26, 27. Ioh. 20.29. Iesus said vnto him, Thomas, because thou hast seen me, thou beleeuest: blessed are they which haue not seene, and haue beleeued. Heb. 11.1. Faith is the ground of things hoped for, and the euidence of things which are not seene. In philosophie, we first see a thing true by ex­perience, and afterward giue our assent vnto it: as in Naturall philosophie, 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 contrary. For first, we must consent to the word of God, re­sisting all doubt and diffidence, and afterward will an experience, and feeling of cōfort follow. 2. Cro [...] 20.20. Put your trust in the Lord your God, and ye shall be assured: beleue his Prophets, and ye shal prosper. They therfore do very ill, who are still in a doubt of their saluation, because as yet they feele not in thēselues, especiall motions of Gods spirite.

Thus much concerning the way which God v­seth in begetting of faith. There are beside this, 2. notable degrees of faith. The one is, the lowest, and as I maye speake, the possitiue degree: the other is the highest, or superlatiue.

The lowest degree of faith, is called [...], a little or weak faith, like a grain of mustard seed, or smoking flaxe, which can neither giue out heat nor flame, but onely smoake. Math. 8.25. His Disciples [Page] awaked him, saying, Saue, master, we perish. 26. And he said vnto them, Why are ye fearefull, O ye of little faith. Mathew 7.20. Jf ye haue faith as much as a gra [...]ne of mustarde feede, ye shall say vnto this mountaine, mooue, and it shall remoue. Esay. 42.3. The smoking flaxe shal be not quench.

Faith is then saide to be weake and feeble, when as, of those fiue degrees aboue mencioned, either the first, which is knowledge, or the fift, which is ap­plication of the promises, is verye feeble, the rest re­maining strong. Rom. 14.2. One beleeueth that he maye eate all thinges, and another which is weake, eateth hearbes. ver. 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 that Sonne of the liuing God: yet they were ignorant of his death and of his resurrection. Mat. 16.16. Ioh. 6.69. Mat. 17.22. Luke. 9.49. They vnderstoode not that woorde: for it was hidde from them, so that they could not perceiue it. Actes. 1.6. They asked him, say­ing, Lord wilt thou restore at this time the kingdome of Jsraell?

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

I. A serious desire to beleeue and an endeauour to obteine Gods fauour, is the head of faith. Mat. 5.6. Bless [...] are they which hunger & thirst after righte­ousnes, for they shalbe satisfied. Reuel. 21.6. I will giue to him that is a thirst, of the well of the water of life free­ly. Psal. 145.19. He will fulfill the desire of thē that f [...]de [Page] him: he also will heare their crye, and will saue them. I [...] in such as begin to be renued, the wil lieth not idle, but being moued by the holy Ghost, striueth with doubtfulnes, and distrust, and endeuoureth to giue her assent to the sweete promises made in the Gos­pell, and in the sence of her weaknes, desireth assi­stance from aboue.

II. God doth not despise the least sparke of faith, if so be, it, by little and little doo encrease, and men vse the meanes to increase the same. Luke. 17.5. The Apostles saide vnto the Lord, encrease our faith. verse 6. And the Lord saide, if ye had faith as much as a graine of mustard seede, and should say vnto this Mulberye 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 woord, 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 hart, whereby a Christian maketh full and resolute account that God loueth him, and that he will giue to him by name, Christ, and all his graces pertaining to eternall life. Ro­mans 4.20. Neither did he doubt of the promise of God through vnbeleefe, but was shrengthened in the faith, and gaue glory to God. verse 21. Being fully assur [...] [...]hat he, which had promised, was able also to doo it. Rom. 8.38. I am perswaded, that neither life, nor death, &c. can sepe­rate vs from the loue of God which is in Christ Iesus. Psal. 23.6. Doubtles, kindenes and mercy shall follow me all the daies of my life. 1. Sam. 17.36. Thy seruants shew [Page] both the Lion and the beare: therfore this vncircumcised Philistine shalbe as one of them, seeing he hath railed on the hoste of the liuing God. Man commeth to hie de­gree, after the sence, obseruation, and long experi­ence of Gods fauour and loue.

THe second degree, is Iustification, whereby such as beleue 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 knew no sin: that we should be made the righteousnes 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, Jesus christ. ver. 17.) shall many also be made righteous.

Iustification hath two parres: Remission of sins, and Imputation of Christs righteousnes.

Remission of sins, is that parte of iustification, wherby he that beleeueth, is freede from the guilte and punishment of sinne, by the merites of the passi­on of Christ. Col. 1.21, 22. You hath he now reconciled in the body of his flesh through death, to make you holye, and vnblameable, and without fault in his sight. 1. Pet. 2 24. Who, in his own flesh, bare our sinnes in his body, on the tree, that we being deliuered from sin, should liue in righte­ousnes, by whose stripes ye were healed.

Imputation of righteousnes, is the other part of Iustification, whereby such as beleeue, hauing the guilt of their sins couered, are accounted iust in the [Page] sight of God, through Christs righteousnes. 2. Cor. 5.21. Psal. 32.1. Blessed is he whose wickednes is forgiuen and whose sin is couered. Rom. 4. the whole chap. Phil. 3.9. I haue counted all things losse, and doe iudge them to be domage, that I might win Christ, and might be found 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 translatiō, of the beleeuers sins vnto Christ, and a­gaine, Christs righteousnes vnto the beleeuer, by meanes of Gods diuine imputation. As is appa­rant in this picture following.

[Page] Iustification hath annexed vnto it adoption, wherby al such as are predestinated to be odopted, receiue power, to be actually accounted the sonnes of God by Christ. Ephe. 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. Reuel. 1.6. And made vs Kings & Priests, euen to God his Father.

III. All their afflictions, yea euen their wantes, and offences, are turned to fatherly chastisementes, inflicted vpon them for their good. Rom. 8.28. We know that all thinges worke together for the best, vnto thē that loue God. ver. 36. It is written, for thy sake are we killed all the day long we are counted as Sheepe for the slaughter. ver. 37. Neuertheles, in all these things, we are more then conquerours through him that loued vs. Psal. 89.32. I will visite their transgression with the rod, and their iniquitie with strokes. v. 33. Yet my louing kindenes wil I not take from him. 2. Cor. 12.7. There was giuen vnto me a prick in the flesh, the messenger of Satan to buf­fet mee, because I should not be exalted out of measure. 2. Sam. 7.14. I wil be to him a father, and he shall be to me a sonne: and if he sinne, I wil chasten him with the rod of men, and with the plagues of the children of men.

IIII. They haue dominion ouer all creatures. 1. Cor. 22.23. Whether it be Paul, or Apollos, or Cephas, [Page] or the worlde, 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 glory, 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 on them for their good. Heb. 1.14. Are they not all ministring spirites, sent forth to minister for their sakes which shalbe heires of saluation? Psal. 34.7 The Angels of the Lord pitch round about them that feare him, and deliuereth them.

THe third degree is Sanctification, wherby such as beleeue, being deliuered from the tirannye of sinne, are by little and little renued in holinesse, and righteousnes. 1. Ioh. 3.9. Whosoeuer is born of God, sinneth not: for his seede 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 Jesus, which walke not after the flesh, but after the spirite.

Sanctification hath two paates: Mortification, and Viuification.

The mortification of sinne is the firste parte of sanctification, whereby the power of sin is abated, & crucified in the faithful. Ro. 6.2. How shal we that are dead to sin, liue yet therein? 3. Know ye not that all we which haue beene baptized into Jesus Christ; [...] [Page] bene baptized into his death? 4. We are buried then with him by baptism into his death, that like as Christ was rai­sed vp from the dead, by the glory of the Father, so we also should walk in newnes of life. Eccl. 5.6, 7, 11, 12, 13. Gal, 5.24. They which are Christs haue crucified the flesh, with the affections and lustes thereof.

The means that work mortification, is the death and buriall of Christ, from whence proceedeth such a vertue, as doth both keep vnder the strength that it cānot break out as it would, and in man as it were in a graue, doth cause it to dye & not putrifie. Rom. 6.6. Our olde man is crucified with him, that the body of sinne might be destroyed.

Viuification is the second parte of sanctification: wherby inherent holynes being begun, is still aug­mented and enlarged. First, we receiue the firste fruites of the spirit, then a continual encrease of thē. Ephe. 4.23. Be renued in the spirit of your minde. v. 24. And put on the new man which after God is created in righteousnes, and true holynes. Eph. 2.1. And you that he quickned, that were dead in trespasses and sinnes. Gal. 2.20. Thus J 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 fruites of the spirite, euen we doo 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, and the second man Adam was made a quickned spirite.

The efficient cause of viuification is the holye Ghost, who doth by his diuine power conuey him­selfe [Page] into the beleeuers harts, and in them createth holines. Iob. 33.24, 25. Then will he haue mercy vpon him, and will say, deliuer him, that he goe not downe into the pit: for I haue receiued a reconciliation. Then shal his flesh be as fresh as a childes, and shal return as in the daies of his youth. 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 spirite of Christ, the same is not his. ver. 11. But if the spirit of him that raised vp Iesus from the dead dwell in you, be that raised vp Christ from the dead, shall also quicken your mortall bodies, because that his spirite dwelleth in you.

The preseruatiue of viuificaton, is a vertue deri­ued from Christes resurrection, to those that are quickned, which maketh them to rise vp to newnes of life. Phil. 3.10. That J may know him, and the vertue of his resurrection.

Furthermore, this inherent holines is to be di­stinguished into parts, according to the seuerall fa­culties of the bodie and soule of man. Thessa. 5.23. The very God of peace sanctifie you throughout: And I pray God, that your whole spirit, soule, and bodye may be kept blameles, vntil the cōming of our Lord Iesus Christ.

I. The holynes 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 fullye filled with knowledge of his will, in all wisedome and spirituall vnderstanding, 1. Cor. 12.8. To one is giuen by the spirite, the speach of wisdome, to another the speach of knowledge, by the same spirite.

[Page] Illumination, is either spirituall vnderstanding, or spirituall wisedome.

Spirituall vnderstanding, is an illumination of the minde, wherby it acknowledgeth the knowen truth of the word of God.

Spirituall wisedome, is also an illumination of the minde, whereby the same trueth, is applied to the good ordering of particular both things & actions, as persons, place, and times require.

These two, haue these effects which follow.

1. To discerne betweene good and euill. Heb. 5.14. Strong meat belongeth to them that are of age, which through long custome haue their wits exercised, to dis­cearne both good and euill. Phil. 1.10. That ye may dis­cearne things that differ one from another.

2. To discerne of spirits. 1. Ioh. 4.1. Derely beloued beleeue not euery spirite, but trie the spirites whether they are of God. 1. Thes. 5.21. Trie all things, and keepe that which is good. Acts. 17.11. These were more noble men, then they which were at Thessalonica, which receiued the word with all readines, and searched the Scriptures dayly, whether these things were so.

3. To meditate vpon the woord and workes 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. J wil meditate in thy precepts, and consider thy waies. Psal. 107. the whole Psalme.

4. To discerne and acknowledge a mans own in­ward blindnes. Psal. 119.33. Teach me, O Lord, the way of thy statutes, and I wil keep it vnto the end. ver. 18. Open mine eyes, that I may see the wonders of thy Law.

[Page] 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 prayse the Lord who hath giuen me counsell: my reynes also teach me in the nights. Luk. 2.51. His mother kept all these thinges in her heart.

III. The sanctitie of conscience, which is a grace of God, wherby a mans conscience excuseth him for all his 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 ther­by iustified. Act. 23.1. Paule saide, I haue in all good conscience, serued God vntill this day. Act. 24.16. I endeuour my selfe to haue 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. Proue me, O Lord, and try me, examine my reynes and mine heart. For thy louing kindnes is before mine eyes, therefore haue I walked in thy truth.

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

IIII. Sanctitie of will, whereby man beginneth [Page] to will that which is good, and to refuse the con­trarie. Therefore in this estate, the will is partly freed from bondage, partly in bondage to sinne. Philip. 2.13. It is God which worketh in you, both the will and the deede, euen of his owne pleasure. Rom. 7.18. I knowe 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. verses 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 sighinges, 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. Coloss. 1.23. If ye continue grounded and stablished in the faith, and be not mooued away from the hope of the Gospell, whereof ye haue heard, &c. 1. Pet. 1.3. Blessed be God, euen the Father of our Lord Iesus Christ, which, according to his abundant 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 ye call him father, which without respect of person, iudgeth according to euery mans work, passe the time of your dwelling here in feare. Ps. 103.4. There is mercie with thee that thou maiest be feared.

III. A base account of all worldly things, in re­spect of Christ Iesus. Philip. 3.7. But the things that [Page] were aduantage to me, I accounted losse for Christs sake. verse 8. Yea doubtlesse, I thinke all things but losse, for the excellent knowledge sake of Christ Iesus my Lord, for whom I haue counted all things losse, and doe iudge them to be doung, that I might winne Christ.

IIII. The loue of God in Christ, which is like vnto death, and as a fire that can not be quenched. Canticles 8.6. Loue is strong as death, ielousie 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 would 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 the sinnes of the worlde. Psalm. 119.136. Mint eyes gush out with teares, because men keepe not thy Lawe. 2. Pet. 2.7. And deliuered iust Lot, being vexed with the vnclean­ly conuersation of the wicked. ver. 8. For he being righ­teous, and dwelling among them, in seeing and hearing, vexed his righteous soule from day to day, with their vnlawfull deedes.

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.

6. Sanctitie of bodie, whereby it is a fit instru­ment for the soule to accōplish that which is good. Rom. 6.19. At ye haue giuen your members seruants to vncleannesse, and to iniquitie, to commit iniquitie: so now giue your members seruants vnto righteousnesse in holinesse.

FRom sanctification Repentance is deriued; [...] no man can repent, before he haue begunne to hate sinne.

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 coastes of Iudea, and then to the Gentiles, that they should re­pent and turne to God, & to doe workes worthy amend­ment of life. 1. Iohn. 3.3. Euery man that hath this hope in him, purgeth himselfe, as he is pare.

This is performed, when as any one, by the in­stinct of the holy Ghost, doth purpose, will, desire, and endeuour to relinquish his former sinnes, and to become a new man. Psal. 119.112. I haue applyed my heart to fulfil thy statutes alway, euen vnto the end. 1. Iohn 3.3. Act. 11.23. Who when hee 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 fruite of repentance, is a Christian conuer­sation, wherein are brought foorth fruites worthie amendment of life. Matth. 3.8. Bring ye therefore fruites worthy of repentance.

A Christian conuersation, is such a course of life, whereby we following Christes example, doe by him, performe new obedience to God. Matth. 11.29. Take my yoke on you, and learne of mee, that [...] [Page] 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 steppes. 1. Pet. 3.10, 11. If any man long after life, & to see good dayes, let him refraine his tongue from euill, and his lippes that they speake no guile. Let him eschewe euill and doe good, let him seeke peace and follow after it.

There are two partes of new obedience: the deniall of our selues, and the profession of Christ. Matth. 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 afflictions.

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 complete armour of God. Ephes. 6.13. For this cause, take vnto you the whole armour of God, that ye may be able to resist in the euill day, and hauing finished all thinges, stand fast.

The partes hereof, are especially sixe. I. Truth. [Page] II. Iustice. III. Euangelicall obedience. IIII. Faith. V. The worde of God. VI. Continuall and feruent prayers with watching. Ephes. 6.14. Stande therefore, and your loynes girded about with veritie, and hauing on the breastplate of righteous­nesse. verse 15. And your feete shodde with the prepa­ration of the Gospell of peace. verse 16. Aboue all, take the shield of faith, wherewith ye may quench all the fierie dartes of the wicked. verse 17. And take the hel­met of saluation, and the sworde of the spirite, which is the word of God. verse 18. And pray alwayes with al manner prayer and supplication in the spirite, and watch thereunto with all perseuerance and supplication for all Saintes. 1. Pet. 5.8. Be sober, and watch, for your ad­uersarie the deuil, as a roaring lyon, walketh about, see­king whom he may deuour.

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 wrestle not against flesh and bloud, but against principalities, against powers, and against the worldly gouernours, the princes of the darkenesse of this world, against spirituall wickednesses, which are in hie places.

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

The conflict of all these, is temptation, wherby man is prouoked to commit such wickednesse, as is hurtfull to the saluation of his soule. 1. Pet. 2.11. [Page] Dearely beloued, I beseech you, as strangers & pilgrimes absteine 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. Iohn. 2.14. I write vnto you babes, because ye haue knowen the father. I haue writ­ten to you fathers, because ye haue knowen him that is from the beginning. J haue writtē to you young men, be­cause ye are strong, & the word of God abideth in you, & ye haue ouercome the wicked. 1. Pet. 5.8. Ephes. 6.16. Ps. 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, do not on­ly absteine from it, but earnestly loue and followe after the contrary. Ioh. 8.44.

II. Neuer yeeld or consent to Satans wordes, whether he speake the truth, accuse falsely, or flat­ter dissemblingly. Iohn. 8.44. Ye are of your father the deuill, and the lustes of your father ye will doe: he hath beene a murtherer from the beginning, 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 liar, and the father thereof. Mark. 5.7. And cryed with a loud voyce, and saide, What haue I to doe with thee, Iesus, the sonne of the most high God. Act. 16.17. She followed Paul and vs, and cryed, saying, These men are the seruants of the most high God, which shew [Page] vnto vs the way of saluation. 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 end 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 oc [...] ­sion into any faule, ye, which are spirituall, restore s [...] a one with the spirite of meeknesse, considering thy selfe, hast thou also be tempted.

To this appertayneth 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 alwayes be thought on.

I. If there be a willing minde, euery one is ac­cepted for that grace which he hath, not for that which he hath not. 1. Cor. chap. 8. verse 12. For if there be first a willing mend, it is accepted according to that a man hath, and not according [...] h [...] he hath [...].

II. In all these thinges, whosoeuer will leade a godly life in Christ, the power of God is to bee made perfect through their infirmities. 2. Cor. 12. 9. And he said vnto me, my grace is sufficient for thee, for my power is made perfect through weakenesse: verie gladly therefore will I reioyce rather in [...]ine infirmitie, that the power of God may dwell in me. vers. 10. There­fore J take pleasure in infirmities, in reproches, in neces­sities, in persecutions, in anguish for Christes [...] whom I am weake, th [...]n am I strong.

ASsaultes are threefold.

The first is, about the Christian mans effec­tuall calling. The temptation is, the enterprise of the deuill to make blinde 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 way side, and the foules came and de­uoured them vp. verse 5. And some fell vpon stan [...] ground, where they had not much earth, and a [...]o [...] they sprange vp, because they had no depth of earth. verse 6. And when the sunne rose vp, they were parched, and for lacke of rooting withered away. verse 7. And some fell among thornes, and the thornes sprung vp and cho­ked them. ver. 19. Whensoeuer a man beareth the word of the kingdome, and vnderstandeth it not, the euill one commeth, and catcheth away that which was sowen 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 the spirite of God, that causeth men to lend their eares to heare, and doth ingraffe the worde in their heartes, that the immortall seede of rege­neration may spring in them. Psalme 4.6. Iohn. 6.44. Acts. 16.14. Iam. 1.21. Wherefore lay apart all filthinesse, and superfluitie of maliciousnesse, and re­ceiue with meckenesse the worde that is graffed in you, which is able to saue your soules. 1. Pet. 1.22. Seeing your soules are purified in obeying the truth through the [Page] spirit, to loue brotherly without faining, loue one another with a pure heart feruently. 1. Iohn. 3.9. Whosoeuer is borne of God sinneth not: for his seed 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.

Heere are certaine preseruatiues to be noted.

I. Premeditation of the power and vse of the worde. Eccles. 4.17. Take heed to thy feete, when then entrest into the house of the Lord, and be more neere to heare, then to giue the sacrifice of fooles, for they know 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 heauens, and thou art on the earth: therefore let thy wordes be few.

II. Diligent attention of the minde. Act. 16.14.

III. An hungering desire of the heart. Ioh. 7.37. Now 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.

IIII. Integritie of life. Psal. 26.6.

V. The casting away of euill affections. Iam. 1.22. And be ye doers of the word, and not hearers one­lie, deceiuing your owne selues.

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 [Page] we should sinne. Psal. 119.11. I haue hid thy word in mine heart, that I might not sinne against thee.

VIII. A trembling at the presence of God in the assembly of the Church. Isa. 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 spirite, and trembleth at my words. Act. 10.33. Then sent I for thee immediat­lie, and thou hast well done to come: now therefore are we all heere present before God, to heare all things that are commanded thee of God.

The fall, is either a coldnes 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. Reuel. chap. 3. vers. 15. I know thy workes, that thou art neither colde nor hote: I would thou werest either cold or hot [...]. Galat. chap. 6. vers. 2. 1. Timot. chap. 1. vers. 20. Of whom is Hymeneus and Alexander, whome I haue deliuered vnto Satan, that they might learne not to blaspheme.

THe second assault is concerning faith.

The temptation is an illusion which the deuill casteth into the hearts of godlie men: as when he saith, thou art not of the number of the e­lect: thou art not Iustified: thou hast no such: thou must certenly be condemned for thy sins. Mat. 4.3. [Page] Then came to him the tempter, and saide, If thou be the sonne of God, command that these stones be made bread.

Helpes which the deuill abuseth for the streng­thening of such illusions, are these.

I. Aduersitie, as dangers, losses, persecutions, ielousie, grieuous offences, &c. Psal. 73.12. L [...], 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 innocencie. Iob. 13.23. How many are mine iniquities and sinnes? shew me my rebellion and my sinne. 24. Wherefore hidest thou thy face & 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 merites particularly, after this maner. I assuredly beleeue that I shall not be con­demned, & that I am elected, & iustified in Christ. Esa. 53.11. He shall see the trauaile of his soule, & shall be satisfied: by his knowledge shall my righteous seruant iustifie many, for he shall 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 [Page] faith but the obiect of faith, which is Christ. Phil. 3.12. Not as though I had alreadie attained vnto it, ei­ther were alreadie 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, and endeuour my selfe to that which is before. 14. And follow hard toward the marke, for the price of the hie calling of God in Christ Iesus. Iohn. 3.14. And as Moses lift vp the serpent in the wilder­nesse, so must the sonne of man be lift vp.

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

The remedie is double.

First, the operation of the holy spirit stirring vp faith and increasing the same. Phil. 1.6. I am perswa­ded of this same thing, that he that hath begunne this good worke in [...]ou, will performe it vntill the day of Ie­sus Christ. Luke. 17.5. And the Apostles saide vnto the Lord, Increase our faith.

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

I. That it is the cōmandement of God that we should beleeue in Christ. 1. Ioh. 3.23. This is then his commandement, that we beleeue in the name of his sonne [Page] Iesus Christ, and loue one another, as he gaue comman­dement.

II. That the Euangelicall promises are indefi­nite, and do exclude no man, vnlesse peraduenture any man do exclude himselfe. Isa. 55.1. Ho, euery one that thirsteth, come yee to the waters, and yee that haue no siluer, come, [...]uie and eate: come, I say, buie wine and milke without siluer, and without money. Math. 11.28. Come vnto me, all yee that are weary and laden, and I will ease you. Iohn. 3.15. That whosoeuer beleeueth is him, should not perish, but haue eternall life.

III. That doubtfulnes and despaire, are most grieuous sinnes.

IIII. That contrarie to hope, men must vnder hope beleeue with Abraham. Roman. cha. 4. ver. 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 seed be.

V. That the mercy of God, and the merite of Christes obedience, are infinite. Isa. 54.10. For the mountaines shall remooue, and the hilles shall fall downe: but my mercie shall not depart from thee, neither shall my couenant of peace fall away, saith the Lorde, that hath compassion on thee. Psalm. 103.11. For as high as the heauen is aboue the earth, so great is his mercy to­ward them that feare him. 1. Iohn. 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. verse. 2. And he is the reconciliation for our sinnes: and not for ours onely, but also for the sinnes of the whole worlde. Psalm. 130.7. Let Jsrael waite on [Page] the Lord: for with 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 acte and perfourmance 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. ver. 7. Because the wisedom of the flesh, is eni­mitie against God: for it is not subiect to the lawe of God, neither indeed can be. Rom. 7.20. Nowe if I doe that I would not, it is no more I that doe it, but the sinne that dwelleth in me. verse. 21. I finde then by the Law, that when I would do good, euill is present with me. 22. For I delite in the Lawe of God, concerning the inner man.

VII. When one sinne is forgiuen, all the rest are remitted also, for remission being giuen once, without any prescription of time, is giuen for euer. Rom. 11.29. For the gifts and calling of God are with­out repentance. Actes. 10.43. To him also giue all the Prophets witnesse, that through his name, all that be­leeue in him, shall receiue remission of sinnes.

VIII. That grace and faith are not taken a­way by falles of infirmitie, but thereby are declared and made manifest. Rom. 5.20. Moreouer, the Law entred therevpon, that the offence should abound: ne­uerthelesse, when sinne abounded, there grace abounded much more. 2. Cor. 12.8. For this thing I besought the Lord thrise, that it might depart from me.

THe third Assault is, concerning Sanctification. The temptation, is a prouoking to sinne, ac­cording as the disposition of euery man, and as oc­casion shall offer it selfe. 1. Chron. 21.1. And Satan stoode vp against Israel, and prouoked Dauid to num­ber Israel. Iohn 13.2. And when supper was done, the deuill had now put in the hart of Iudas Iscariot, Simons sonne, to betray him.

In this temptation, the deuill doth wonderfully diminish and make lesse those sins, which men are about to commit, partly by obiecting 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 his temptation.

First, the flesh which lusteth against the spirite, sometimes by begetting euill motions and affecti­ons, and sometimes by ouerwhelming and oppres­sing the good intents and motions. Gal. 15.17. For the flesh lusteth against the spirite, & the spirite against the flesh: and these are contrarie one to another, so that ye can not doe the same things that ye would. verse 19. Moreouer, the works of the flesh are manifest, which are adulterie, fornication, vncleannes, wantonnes. ver. 20. Idolatrie, witchcraft, hatred, debate, emulations, wrath, contentions, seditions, heresies, verse 21. Enuie, mur­thers, drankennesse, gluttonie, and such like, whereof I [Page] tell you before, as I also haue tolde you before, that they which doo such thinges, shall not inherite the kingdome of God. Iames. 1.14. But euerye man is temp­ted, when he is drawne away by his own concupiscence, and is entised.

Secondly, the worlde, which bringeth men to disobedience, through pleasure, profit, honour, and euill examples. Ephes. 2.3. Among whome we also had our conuersation in time past, in the lustes 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. Iohn 2.16. For all that is in the world, as the lustes of the flesh, the lust of the eyes, and the pride of life, is not of the father, but is of the worlde.

Resistance is made by the desire of the spirite, which woorketh good motions and affections in the faithfull, and driueth foorth the euill. Galla. 5.22. But the fruite of the spirite is loue, ioy, peace, long suffering, gentlenes, goodnes, faith. Verse. 23. Meeke­nes, teemperancie: against such there is no law. Ver. 24. For they that are Christs, haue crucified the flesh, with the affections and the lustes thereof. Vers. 26. Let vs not be desirous of vaine glory, prouoking one another, en [...]ying 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 [Page] rather agreeth the prouerb vsed of the plague. Lon­ge, tarde, citò: that is, Aloofe, slowly, quickely. 1. Thess. 5.22. Absteine from all appearance of euill. Iude. vers. 23. And others 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.

IIII. To applye thy selfe to thy appointed cal­ling, and alway to be busilie occupied about some thing in the same.

V. To oppose the Law, the iudgments of God, the last iudgement, the glorious presence of God, and such like, against the rebellion and loosenes of the flesh. Pro. 28.14. Blessed is the man that feareth al­way; but he that hardneth his hart, shall fall into euill. Gen. 39.9. There is no man greater in this house then I, neither hath he kept any thing from me, but only thee, be­cause thou art his wife: how then can I doe this great wic­kednes, and so sinne against God.

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

Here Satan doth wonderfullye make greeuous the offence committed, and doth accuse and terrifie the offender with the iudgements of God. Mat. 27 3. Then when Iudas which betraied him, saw that he was condemned, he repented himselfe, and brought againe the thirtie peeces of siluer, to the cheefe preests and elders, v. 4, Saying, I haue sinned, betraying the innocent blood: but they saide, What is that to vs? see thou to it. Vers. 5. And when he had cast down the siluer peeces in the Tem­ple, [Page] he departed, and went and hanged himselfe.

The remedie is, a renued repentance, the begin­ning wherof is sorow in regard of God, for the same sinne: the fruites hereof are especiallye seauen. 2. Cor. 7.9. Now I reioyce not that ye were sorie: but that ye sorrowed to repentance: for ye sorowed godly, so that in nothing ye were hurt by vs. ver. 10. For godly sorow, cau­seth repentance vnto saluation, not to be repented off: but worldly sorow causeth death. ver. 11. For be bold, this thing that yee haue beene godlye sorie, what great care hath it wrought in you: yea, what clering of your selues: yea, what indignation: yea, what feare: yea, how great desire: yea, what zeale: yea, what punishment: in all thinges ye haue shewed your selues, that ye are pure in this matter.

I. A desire of doing well.

II. An Apollogie, that is, a confession of the sin before God, with a requiring of pardon for the of­fence. Psalm. 32.5. Then I acknowledged my sinne vnto thee, neither hid J mine iniquitie: for I thought, J wil con­fesse against my selfe my wickednes vnto the Lord, and thou forgauest the punishment of my sinne. 2. Sam. 12.13 Then Dauid said vnto Nathan, J 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 self for his offence.

IV. A feare not so much for the punishment, as for offending the Lord. Psal. 130.3. If thou straight he markest iniquitie, 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 [...] [Page] and keepe all his commaundements.

VII, Reuenge, wherby the flesh may be tamed and subdued, least at any time afterward, such of­fences be committed.

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. Math. 16.24. If any man will follow me, let him forsake himselfe, take vp his crosse, and follow me. Coloss. 1.24. Now reioyce I in my sufferings for you, and fulfill the rest of the afflictions of Christ in my flesh, for his bodies sake, which is the Church.

We ought to take vp this Crosse willingly, euen with both handes, when it shall please God to lay it vpon vs.

And after we haue taken it vp, we must beare it with patience and perseuerance. Coloss. 1.11. Strengthened with all might, through his glorious power, vnto all patience, and long suffering with ioyfulnes. Luk. 21.19. Possesse your soules with patience.

The preseruatiues of patience, are I. Strength by the holy Ghost. Philip. 4.13. I am able to doe all thinges through the helpe of Christ, which strengthneth me. Phil. 1.29. It is giuen to you for Christ, that not only ye should beleeue in him, but also suffer for his sake.

II. An holy Meditation, which is manifolde: [Page] 1. That the afflictions of the faithfull, come not by chaunce, but by the counsell and prouidence of God, which disposeth all things in a most excellent sort. Gen. 45.4, 5. It was God that sent Joseph into E­gypt. 2. Sam. 16.10. The Lorde biddeth Shemei curse Dauid. Psal. 119.71. It was good for me, that I was af­flicted, that J might learne thy statutes. 2. That albe­it afflictions are grieuous, yet are they good and profitable. For they are helpes, whereby men be­ing humble for their sinnes before God, obtaine peace, and holinesse 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 raysed the dead. Isa. 26.16. Lord, in trouble haue they visited thee, they powred out a prayer, when thy chastening was vpon them. Hos. 5.15. J will go, and returne to my place, till they acknow­ledge their fault, and seeke me: in their affliction they will seeke me diligently. Psal. 78.34. When we slue them, they sought him, and they returned, and they sought God earely. Ier. 31.18. J haue heard Ephraim lamenting thus, thou hast corrected me, and J was chastised as an vntamed calfe: conuert thou me, and J shalbe conuerted. Hebr. 12.11. No chastisement for the present seemeth ioyous, but grieuous: but afterwarde, it bringeth the quiet fruite of righteousnesse vnto them, which are ther­by exercised. Psal. 30.5. Weeping may abide at euening, but ioy commeth in the morning. 3. That God hath promised fauour, mittigation of punishments, his presence, & deliuerance. Phil. 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. [Page] 2. Sam. 7.14. Psal. 50.15. Call vpon me in time of trou­ble, and J will deliuer thee, and thou shalt glorifie me.

4. 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 body the dying of Christ, that the life of Jesus might also be made manifest in our bodies. Col. 1.24. 5. That the Angels are ready to defend such as feare God. Psal. 34.8.2. King. 6.16. Fear not, there are more with vs, then against vs.

THus much concerning the deniall of our selues, now followeth the profession of Christ. In which we consider either Christ himselfe, or his members: namely, the faithfull. Mat. 25.20. Ʋerily, J say vnto you, in as much as ye did it [...]on [...] of the least of my brethren, ye did it vnto me.

That profession which directly cōcerneth Christ, is either continuall, or only in the [...]e of danger.

Continuall, is the calling vpon the name of God, and ought euer to be perfourmed of vs, in the name of christ Iesus our mediator. 1. Cor. 1.2. To the church of God which is at Corinthus, to them that are sanctified in Christ Jesus, in euery place, both their Lord and ours. Act. 9.14. He hath authoritie from the hic preest, to bind all that call vpon thy name. Col. 31.7. Whatsoeuer ye shall doe in word or in deed, doe it in the name of the Lord Jesus, giuing thankes to God, and the Father by him.

[Page] The calling vpon Gods name, is by praier or thankesgiuing. Phil. 4.6. Jn all things let your requestes be shewed vnto God, in praier and supplication, with gi­uing of thankes.

Praier hath two partes, Petition, and Assent. Mar. 11.24. J say vnto you, whatsoeuer ye desire when ye pray, beleeue that ye shall haue it, and it shalbe done vnto you.

Petition, is the first part of praier, wherby we, ac­cording to the rule of Gods worde, aske his helpe, for the obtaining of such necessaries as we want. 1. Iohn. 5.14 This is the assurance that we haue in him, that if we ask any thing according to his wil, he hereth vs.

In euery petition, we must expresse two things. I. A sence of our wantes. II. A desire of the grace of God to supply those want [...] 1. Sam. 1.10. She was troubled in her minde, and praied vnto the Lord, & wept sore. Dan. 9.4. And J praied to the Lord my God, and made my confession, saying. verse 5. We haue sinned, and haue committed iniquitie, &c. verse. 16. O Lord, accor­ding to all thy righteousnes, J beseech thee, let thine anger and thy wrath be turned from thy Cittie Jerusalem, &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 J am a woman troubled in spirite. J haue drunke neither wine nor strong drinke, but haue poured out my soule before the Lord, &c. 16. v. Psal. 143.6. I stretch forth mine hands vnto thee, my soule de­sireth after thee, as the thirstie land.

Assent, is the second parte of praier, whereby we beleeue and professe it before God, that he, in his [Page] due time, wil graunt vnto vs those our requestes, 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 know that we haue the petitions, that we haue desired of him. Matth. 6.13. Leade 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 prayers, bewray many infirmities: yet no doubt, they haue a notable sense of Gods fauour, especial­lye, when they pray zealously, and often vnto the Lord. Iam. 5.16. Pray one for an other, that ye may be healed: for the prayer of a righteous man auaileth much, if it be feruent. Luke. 1.13. The Angell saide vnto him, Feare not, Zacharias: for thy prayer is heard. Ionah. 4.1. Jt dispeased Jonah exceedingly, and he was angry. v. 2. And Jonah prayed vnto the Lord, and saide, J pray thee, O Lord, was not this my saying, when J was yet in my countrie? therefore J preuented it to flee vnto Tarshish: for J knew that thou art a gratious God, and mercifull, slowe to anger, and of great kindnesse, and repentest thee of the euill. Rom. 8.26. Gen. 19.18. Lot sayde vnto them, doe not so, J pray you, my lordes, &c. Psal. 6.1. O Lorde, rebuke me not in thine anger, neither chastise not in thy wrath, &c. vers. 2, 3, 4, 5. Psal. 8.9. Psal. 20.5. Psal. 35.9.18.28. Psal. 16.7.

Thankesgiuing, is a calling vpon Gods name, whereby we, with ioy, and gladnesse of heart, doe [Page] praise God for his benefites either receiued, or pro­mised. Psalm. 45.1. Mine hart will vtter foorth a good matter, I will intreat in my woords of the King: my tung is as the pen of a swift writer. Ephe. 5.20. Giuing thankes alwaies for all things vnto God, euen the Father, in the name of our Lord Iesus Christ. Psal, 36.8, 9. How excllēt is thy mercye, O God? therefore the children of men trust vnder the shadow of thy wings, they shalbe satisfied with the fatnesse of thine house, and thou shalt giue them drinke out of the riuer of thy pleasures. Coloss. 3.16.

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

Profession in word, is called Christian Apologie, or the confession of Christ. Rom. 10.10. With the hart, man beleeueth vnto vnrighteousnes: and with the mouth, man confesseth to saluation. Psal. 22.23. J 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 worde, whē as we are ready with feare, and meek­nes, to confesse the trueth of christian religion, so often as need requireth, and the glory of God is en­daungered, euen before vnbeleeuers, especially, if they be not past all hope of repentance. 1. Pet. 3.15. Sanctifie the Lord God in your harts, and be redy alwais to giue an answere to euery man, that asketh you a rea­son of the hope that is in you: Verse. 16. And that [Page] with meekenes and reuerence, hauing a good conscience, that when they speake euill of you, as of euill doors; they may be ashamed, which blame your good conuersation in Christ. Actes 7. the whole Chapter. Steuen there maketh an Apologie for himselfe. Mat. 7.6. Giue not that which is holye to dogges, nor cast your pearles be­fore Swine: least they tread them vnder their feete, and turning againe, all to rent you.

Profession, which is indeed, is called Martyr­dome. Martyrdome is a parte of Christian professi­on, when as a Christian man doeth, for the doc­trine of faith, for iustice, and for the saluation of his brethren, vndergoe the punishment of death, im­posed vpon him by the aduersaries of Christ Iesus. Mat. 6.18, 27, 28. Iohn tolde Herode. It is not lawfull for thee to haue thy brothers wife. And immediatlye the King sent the hangman, and gaue him charge that his head should be brought: so he went and beheadded him in the prison. 2. Cor. 12.15. I will most gladlye bestowe, and be bestowed for your soules, though the more I loue you, the lesse am I loued.

Notwithstanding, it is lawfull for Christians to flee in persecution, if they finde themselues not suf­ficiently resolued, and strengthened by Gods spirit to stand. Mat. 10.23. When they persecute you in one Cittie, flee into another. Ʋerilye, I saye vnto you, ye shall not haue finished all the Citties of Israell, till the Sonne of man come. Iohn 10.39. Again they studied to apprehend him, but he escaped out of their handes. Actes 9.30. When the brethren knew it, they brought him to Cesar [...], and sent him foorth to Tarsus. 1. Kinges 18.13. Was it [Page] that told my Lord, what I did when Iesabel slew the Pro­phets of the Lord, how J hidde an hundreth men of the Lordes Prophets, by fiftyes in a caue, and fedde them with breade and water? Actes 20.22. Now behoulde, I goe bound in the Spirite vnto Ierusalem, and knowe not what thinges shall come vnto me there.

THat profession of Christ, which concerneth his members, namely, the saints and faithfull ones, is either edification or almes.

Edification, is euerye particular duetye to­wardes our brethren, whereby they are furthered either to growe vp in Christ, or els are more sure­lye vnited to him. Rom. 14.19. Let vs follow those thinges which concerne peace, and wherwith one may edi­fie another.

To Edification these thinges which follow ap­pertaine.

I. To giue good example. Mat. 5.16. Let your light so shine before men, that they may see your good works and glorifie your Father which is in heauen. 1. Pet. 2.12. Haue your conuersation honest among the Gentiles, that they which speake euill of you as of euill doers, may by your good workes which they shall see, glorifie God in the day of thy visitation.

II. To exhort. Heb. 3.13. Exhort one another day­lye [Page] while it is called to daye, least any of you be ha [...] through the deceitfulnes of sinne. Romans 1.12. That I might be comforted together with you thorough our mu­tuall faith, both yours and mine.

III. To comfort. 1. Thess. 5.14. Comfort the feeble minded, beare with the weake, be patient towards al men. Iames. 5.16. Acknowledge your faults one to another, and pray one for another, that ye may be healed. ver. 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 an other, with these words.

IIII. To admonish. Rom. 15.14. I my selfe am per­swaded of you brethren, that ye also are full of goodnes, and filled with all knowledge: and are able to admonish one an other. 1. Thess. 5.14. We desire you, brethren, admonishe them that are vnrulie.

They shall obserue an holy maner of admoniti­on, who in the spirite of meekenes, and as it were, guiltie of the like infirmitie themselues, doe admo­nish foorth with all their brethren of such faultes, as they certainlye knowe by them, and that out of Gods worde. Gal. 6.1. Brethren, if any man by occasion be fallen into any fault, ye, which are spiritual, restore such an one in the spirite of meeknes, considering thy selfe, least thou also be tempted. Matth. 5.7. Thou hipocrite, cast [...] first the beame out of thine own eie, and then shalt thou se [...] to take the mo [...]e out of thy brothers eye. 2. Timoth. 4.2. Preach the word, be instant in season and out of season im­proue, rebuke, exhort, with al long suffering, and doctrine. Mat. 18.15. If thy brother trespasse against thee, go [...] and [Page] tell him his fault betweene thee and him alone: if he heare thee, thou hast won thy brother. Rom. 15.14. 2. Tim. 4.2. Leuit. 19.17. Thou shalt not hate thy brother in thine hart, but thou shalt plainlye rebuke thy neighbour, and suffer him not to sinne.

Reliefe peculiar to the godly among themselues, is a duetye, whereby the rich do out of their plenty supplye the wantes of the poore, both according to their ability, & sometimes beyond their ability. 2. Corin. 8.3. To their power (I beare record) yea, be­yond their power they were willing. Acts. 2.44, 45. All that beleeued were in one place, and had all things commō: and they solde their possessions and goods, and parted them to all men, as euery one had need.

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

Glorification, is the perfect transforming of the Saints into the image of the Sonne of God. Phil. 3.21. Who shall change our vile body, that it may be fashio­ned like vnto his glorious body, according to the working, wherby he is able euen to subdue all things vnto himselfe. 1. Cor. 15.44. It is sowen a naturall body, and is raised a spirituall bodie: there is a naturall bodye, and there is a spirituall bodye. 45. As it is also written, The first man Adam was made a liuing soule: the last Adam was made a quickening spirite. Verse. 49. And as we haue borne [Page] the image of the earthly, so shall we beare the image of the heauenly. Psal. 17.15. I wil beholde thy face in righteous­nes, and when I awake, I shalbe 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 wherby the body and soule is seuered. The body, ^b that after corruption it may rise to greater glorie. The soule, that it ^c being fully sanctified, may ^d im­mediatlye, after departure from the bodye, be transported into the kingdome of heauen.

^a 1. Cor. 15.18. If Christ be not raised, they which are asleepe in Christ, are perished. Actes. 70.60. When he had thus spoken, he slept. ^b 1. Cor. 15.36. O foole, that which thou sowest is not quickened, except it dye. ^c.Reuel. 21.27. There shall enter into it, none vncleane thing, nei­ther whatsoeuer worketh abhomination or lyes: but they which are written in the Lambes booke of life. Rom. 7.25. I my selfe in my minde serue the Lawe of God, but in my flesh the Lawe of sinne. ^d Luke. 23.42. He saide to Iesus, Lord, remember me, when thou commest into thy Kingdome. Verse 43. Then Iesus saide to him, this day shalt thou be with me in Paradise. Reuel. 14.13. Then I heard a voice from heauen, saying vnto me. Write, Blessed are the dead, which hereafter dye in the Lord. Euen so saith the spirite: for they rest from their labours, and their workes follow them.

The faithfull neede not to feare death, because Christ hath taken away the sting thereof. 1. Cor. 15.55. O death where is thy sting! O graue, where is thy vic­tory! [Page] ver. 56. The sting of death is sinne: and the strength of sinne, is the law. ver. 57. But thankes be to God, which hath giuē vs victory through our Lord Iesus Christ. Heb. 2.15. That he might deliuer all them, which for feare of death, were all their life time subiect to bondage.

Soules being once in heauen, remaine there till the last day of iudgement, where they partly mag­nifie the Name of God, and partlye doe waite, and praye for the consummation of the kingdome of glorie, and full felicitie in body and soule. Reuel. 5.8. And when he had taken the booke, the foure beastes, and the foure and twenty Elders fell downe before the Lambe, hauing euery one harpes and golden vials full of odours, which are the praiers of the Saintes. Verse 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 the blood out of euerye kinred, and tongue, and people, and nation. Reuel. 14.2. I heard the voice of harpers harping with their harpes. ver. 3. And they sung as it were a new song before the throne: Reuel. 6.10. And they cryed with a lowd voice, saying, how long, Lord, holy and true? doost not thou iudge and auenge our blood on them that dwell on the earth?

THe last day of iudgement, shall be on this man­ner.

I. Immediatlye before the comming of [Page] Christ, ^a the powers of heauen shall be shaken: the Sunne and Moone shall be darkened: and the stars 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 ^a Mat. 24.29. Immediatly after the tribulation of those dayes, shall the Sunne be darkened, the Moone shall not giue her light, the Starres shall fall from heauen, and the power of hea­uen shall be shaken: Verse 30. And then shall appeare the signe of the Sonne of man in heauen: and then shall all the kinreds of the earth mourne, and they shall see the Sonne of man come in the Cloudes of heauen, with pow­er and great glorye. ^b Luke. 21.26. Mens hartes shall faile them for feare, and for looking after those thinges, which shall come on the worlde. Verse. 28. And when these thinges begin to come to passe: then looke vp and lift vp your heads, for your redemption draweth neere. 2. Tim 4.8. Hence foorth is laid vp for me the crowne of righte­ousnes, which the Lord, the righteous iudge shall giue me at that day: and not to me onlye, but vnto all thē also that loue his appearing.

II. Then the heauens, being all set on fire, shall with a noise, like to that of Chariot wheeles, sud­denly passe away, and the elements, with the earth, and all therin, shalbe consumed with fire. 2. Pet. 3.12. Looking for, and hasting vnto the comming of the day of God, by which the heauens being set on fire shalbe dissol­ued, and the elements shall melt with heate. Ver. 13. But we looke for new heauens, and a newe earth, according to his promise, wherin dwelleth all righteousnes.

At the same time, when as all these thinges [Page] shall come to passe, ^a the sound of the last trumpet shalbe heard, sounded by the Archangell. ^b And Christ shall come suddenly in the cloudes, with power, and glorie, and a great traine of Angels. ^a Matt. 24.31. And he shal send his Angels with a great sound of a trumpet. 1. Thess. 4.16. The Lord himselfe shall descend from heauen with a showte, euen with the voice of the Archangell, and with the trumpet of God: and the dead in Christ shall rise first. ^b Matth. 24.30. 1. Thess. 4.17. Then shall we, which liue and remaine, be caught vp with them also in the cloudes, to meete the Lord in the ayre, and so shall we euer be with the Lord.

III. Now at the sound of the trumpet, the e­lect, which were dead, shall 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 bee brought againe into those bodies. As for ^athem, which then shall be aliue, they shall be changed in the twinck­ling of an eye, and this mutation shall be in steed of death. 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. ^a 1. Cor. 15.52. We shall not all sleepe, but we shall be chaunged in a moment, in the twinkling of an eye, at the last trumpet. ^bverse. 43. It is sowen in dishonour, it is raised in honour: it is sowen in weakenesse, it is raised in power. verse. 44. It is sowen a naturall bodie, it is raised a spirituall bodie, &c.

[Page]IIII. Last of all, when they are all conuented before the tribunall seate of Christ, he will foorth­with place the Elect, seuered from the Reprobate, and taken vp into the ayre, at his right hand, and to them being written in the booke of life, will hee pronounce this sentence. Come ye blessed of my Fa­ther, possesse the kingdome prepared for you from the foundation of the worlde. Matt. 25.33. He shall set the sheepe on his right hand, and the Goates on the left. 1. Thess. 4.17. Reuel. 20.12.15. Whosoeuer was not found written in the booke of life, was cast into the lake of fire.

THe last iudgement being once finished, the elect shall enioy immediatly blessednesse in the kingdome of heauen.

Blessednesse 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 merite, but by reason of Gods fauour, who thus accepteth works, and in respect of the merite of Christes righteous­nes, imputed to the elect. Rom. 6.23. The wages of sinne is death, but eternal life is the gift of God, through Iesus Christ our Lorde. 2. Timoth. 4.8. Reuel. 22.12. Beholde, I come shortly, and my reward is with me, to [Page] giue euery man according at his worke shall be.

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

Eternall life, is that fellowship with God, ^awhere­by God himselfe, is, through the Lambe Christ, life vnto the Elect. For in the kingdome of heauen, the elect shal not need meate, drinke, sleepe, aire, heate, colde, phisicke, apparrell, or the light of the Sunne and Moone: ^b but in place of all these, shall they haue in them Gods Spirite, by which immediately they shall be quickened for euer. ^a Iohn. 14.23. If any man loue me, he will keepe my worde, and my Fa­ther will loue him, and we will come vnto him, and dwell with him. 1. Iohn. 4.15. Whosoeuer confesseth that Iesus Christ is the Soone of God, God dwelleth in him, and hee in God. Reuel. 21.3. And I heard a voyce, saying, Behold, the Tabernacle of God is with men, and hee will dwell with them: and they shall be his people, and God himselfe shall be their God with them. vers. 23. And that Cittie hath no neede of Sunne or Moone to shine in it: for the glorie of God did light it, & the lambe is the light of it Reuel. 22.2. In the middes of the streete of it, and of either side of the riuer, was the tree of life, which bare twelue manner of fruits, and gaue fruit euery moneth: & the leaues of the tree serued to heale the na­tions with. vers. 5. And there shalbe no night there, and they neede no candle or light of the sunne: for the Lorde giueth them light, and they shall reigne for euermor [...]. ^b1. Corinth. 15.45. Rom. 8.11. If the spirit of him, that raised vp Iesus from the dead, dwel in you, he that raised vp Christ from the dead, shall also quicken your mortall [Page] bodies, because that his spirit dwelleth in you.

Perfect glorie, is that wonderfull excellencie of the Elect, whereby they shall bee in a farre better estate then any heart can wish. This glory consist­eth in three pointes. I. In that they shall still behold the face of God, which is his glorie and maiestie. Reuel. 22.4. And they shall see his face, and his name shalbe in their foreheads. Psal. 17.15. I will behold thy face in righteousnes and when I awake I shalbe satisfied with thine image. II. In that they shalbe most like to Christ, namely, iust, holy, vncorruptible, glori­ous, honourable, excellent, beautifull, strong, migh­tie, and nimble. 1. Ioh. 3.2. Dearely beloued, now are we the sonnes of God, but yet it dooth not appeare what we shall be: and we know that when he shall appeare, we shall be like him: for we shall see him as he is. Philip. 3. verse. 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 new heauens, and new earth shalbe their inheritance. 1. Pet. 1.4. God hath begotten you to an inheritance immortall and 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 worlde were laide. Reuel. 5.10. Thou hast made vs vnto our God, Kings and Priests, and we shall reigne on the earth. Reuel. 21.7. He that ouercommeth, shall inherite all things, and I will be his God, and he shall be my sonn [...].

[Page] The fruite that commeth from both these parts of blessednesse, 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 fatnesse of thine house, and thou shalt giue them drinke one of the riuer of thy pleasures. verse. 9. For with thee is the well of life, and in thy light shall we see light.

The parts of Gods seruice, are Praise, & 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 shalbe his people, and God himselfe shalbe their God with them. Chapter. 5.12. Saying with a loude voyce, Worthie is the Lambe, that was killed to receiue power, and riches, and wisedome, and strength, and honour, and glorie, and praise, &c. verse. 13. Chapter. 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 thankes, 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 perfourming this seruice, is to worship God by God himselfe immediately. In heauen there shall neither be Temple, ceremonie, nor Sacrament, but all these wantes shall God him­self supply together with the Lambe, that is, Christ. Reu. 21.22. I saw no Temple therein, for the Lord God Almightie, and the Lambe are the Temple of it.

This seruice shalbe daily and without intermis­sion. [Page] Reue. 7.15. They are in the presence of the throne of God, and serue him day and night in his Temple.

THere are two things requisite to obtaine salua­tion: Predestination, & the Execution thereof.

[Page]Predestination is a fore-ordaining of the reaso­nable creature to grace in this life, and glorie in the life to come. Sebast. Catta. Enchirid. tract. 1. cap. vlt.

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. But for the more euident declaration of this, these seauen con­clusions must be set downe.

I. The Predestination, and Reprobation of God, doe not constraine or inforce any necessitie vpon the will of man.

II. God hath predestinated all men, that is, hee 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.

IIII. God hath Predestinated some, other hath he reiected.

V. Those whom God hath predestinated by his absolute predestination, which cannot be lost, they shall infallibly die in grace: But they which are pre­destinate by that predestination which being ac­cording to presēt iustice, may be lost by some mor­tall sinne which followeth, are not infallibly saued, but oftentimes such are condemned, & loose their crown & glory. Hence ariseth that positiō of theirs, that hee which is iustified may be a reprobate, and [Page] perish eternally. Torrensis Aug. Confess. 2. book. 4. chap. 20. sect. Therefore predestination is not certaine, seeing it may be lost.

VI. God alone doeth 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 encreased nor diminished.

The execution of Predestination, is either in in­fants, or those of yeeres of discretion.

Concerning infants, the merite of Christ is appli­ed vnto them, by baptisme rightly administred: so that whatsoeuer, in originall corruption, may truly and properly be accounted for sinne, it is not only, 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.

Neuerthelesse they are vrged to confesse, that there remaineth yet in such as are baptized concu­piscence, or the relikes of sinne. 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 yeeres, hath sixe degrees.

The first is vocation, whereby men, not for their owne merites, 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, doe apply themselues to sanctification, after [Page] that the same power is stirred vp by the holy Ghost. For free will is onely somewhat diminished, & not extinguished: and therefore so soone as the holy Ghost toucheth, & enlighteneth the heart, it wor­keth together with the same spirit, freely assenting vnto the same. This preparation hath seauen de­grees. Biel. 4. book. 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 foundaion of iustification, and pre­pareth the heart: because it stirreth vp free wil that it may affect the hart with those motions by which it is prepared to iustification.

I. The first act of faith is to apprehend the vgli­nes of sinne, and the wages thereof.

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.

IIII. At the length, faith returneth to the con­templation of Gods mercies, and 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 [Page] to waite on God, as the cheefest 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 newe dislike, and detestation of sinne, not so much in regarde of feare of the punishment in hell fire, as in regarde of the offence to God, who is simply loued more then all other things.

VIII. After all these followeth a purpose of a­mendment of life: and heere comes in the merit of congruitie, that is sufficient: or els, the immediate, sufficient and last disposition before the infusion of grace.

The third degree of predestination, is the first iustification, whereby men of vniustare are made iust, not onely through the remission of their sinnes, but also by a sanctification of the inwarde man, by his voluntarie receiuing of grace and giftes.

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 whereby men are of iust, made more iust: the cause hereof is faith, ioyned with good workes.

It is possible for such as are renewed, to keepe the commandements: And therefore it is false that is iust [...] committeth so much as a veniall s [...]ne, [Page] 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 fruite of Iustification: which is nothing els, but the meritorious rewarde of good workes, namely eternall life, which the good workes of such as are in the estate of grace do ex condigno, that is, of sufficient worthines deserue.

Thus much concerning the degrees of execu­ting Predestination. Now followeth the applying of predestinatiō 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 God predestination, as to determine vndoub­tedly that he is in the number of them whom God hath ordeined to eternall happines. For no man, without especiall reuelation can knowe, whome God hath chosen to be his heires. Sess. 6. c. 12.

THus much shall suffice for the decree of Elec­tion: now followeth the decree of Reproba­tion, whereby God in his iust iudgement hath de­termined eternally to reiect some, to the praise of his iustice. 1. Pet. 2.8. Being disobedient, vnto the which thing they were ordained. Iude. 4. There are certain men crept in which were before of olde ordeined to this con­demnation, vngodly, &c. 1. Thessa. 5.9. He hath not ap­pointed vs to wrath, but to obtaine saluation by our Lord Iesus Christ. Rom. 9.22. What if God would to shew his wrath, and to make his power known, suffer with long pa­tience the vessels of wrath prepared to destruction.

Some, fearing least they should make God an vniust and cruell God, refer this worde Predestina­tion onelye to the elect: as for the reprobate, they hold that God doth not predestinate them, but on­ly foreknow that they should be condemned. Of this minde is Heming. Syntag. chap. of Predestina­tion: and Iacobus Andreas. These men turne the causes of saluation and damnation vpside down: following this order.

• [Page]Gods decree, wherby he would that all men should be saued in Christ.
  • The fall of Adam, not preordeined of God, but only foreknowen
    • Predestination, wher­by God purposed with himselfe to iustifie, and pertually to glorify cer­tain of Adams posteri­tye, freelye of his owne mercye, not by their faith or workes, which he fore saw.
    • Gods foreknowledg of mans incredulitie, and cōtumacie, wher­by the rest of Adams posteritie refuse that grace which is offered in the Gospell.
      • The decree of repro­bation, whereby God foreknowing their cō ­tumacye, adiudgeth them to eternall dam­nation.

An vniuersall vocation, wherby grace & saluation is offred to al men without exception.

But this description halteth right down, as may be proued by many reasons. First, it is vntrue, that God would haue al men saued in christ. For no man can be saide to be elected, if God will that all men should be elected in christ. For election is a singling out of some from others: and he that electeth or chooseth, cannot be said to receiue all: neither can he that taketh all, be saide to make choise of a few. Wherfore, as all men agree that there is a decree of election: so by the law of contraries we must con­clude, that there is in like order and place, the de­cree of reprobation opposite vnto it.

If any man reason out of 1. Tim. 2.4. That God would that all men should be saued. He must know, that this sentence is not generallye ment of all men, but indefinitely of some. And therefore it must not be vnderstoode of euerye singular and particular man, but of euery singular estate and condition of man. Reuel. 5.9. Christ redeemed his by his blood out of euery kinred, and tung, and nation, and people. And he is said Mat. 4.23. To haue cured euery disease, that is, e­uery kinde of disease▪ And Rom. 5.18. As by the of­fence of one, the fault came on all men to condemnation: so by the iustifying of one, the benefite abounded toward al men, to the iustification of life. 19. For as by one mans dis­obedience many were made sinners, so by the obedience of one, shall many also be made righteous. In this place we must note, that the words (all men) are indifi­nitelye put for many. August. in Enchirid. ad Lau­rent. [Page] c. 103. The Scripture (saith he) that speaketh of God, that he would haue all to be saued, not as though there were none whom he would haue condemned, seeing he would not shew his miracles to thē, who if he had shew­ed to them any, they would as he himselfe saith, haue re­pented: But we must vnderstand by all men all sortes of men, whether kinges or subiects, or any other condition whatsoeuer, &c. And in his booke de Corrept. & Gratia. c. 14. It is said, that he will haue all to be saued, namely, such as are predestinate to saluation, because of all sorts of men some are predestinate, as it is spoken of the Pharasies, Ye [...]ithe euery herb. Whereas Peter saith. 2. Pet. 3.9. God would haue no man to perish, but all men to come to repentance, this must be vnderstood of al the elect: because he speaketh of such as are faithfull, & sanctified.

As for the place in Ezek. 18.23. God will not the death of a sinner: we must holde this, that (God will) is not, as it is the ouerthrowe and destruction of his creature: yet may he be said to will it another way: namely, as death is a punishment, and meanes to de­clare the iustice of God.

Now in that Iohn saith. 1. Iohn. 2.2. That Christ is a propitiation for the sinnes of the whole worlde: his meaning is not, that all the world shalbe saued, but that the elect, chosen out of all the world, shal haue Christ their propitiatour. For so saith Christ him­selfe, that he asketh not for the world, but for thē whom the father hath giuen him out of the world. Now it can­not be, that he should be a propitiation for them, for whom he doth not vouchsafe to pray.

Secondly it is false that God will haue none dam­ned. [Page] For seeing that some men are condemned, it must needes be either with his will, or without his will. If without his will, then violence shalbe of­fred to the will of God, something being doone a­gainst it, which is impious once to thinke, if with it God must needes change his minde, which cannot be. Neither is there any cause why we should think that God is an accepter of persons, if so be he or­daine any to condemnation: because he was not moued hereunto by any inherent circumstance of any mans person: neither oweth he ought to any man, and may do with his own that which seemeth good vnto him.

Neither must any thinke that hereby God ha­teth his creature: for he decreede to destroye his workemanship, not because he hated it, but vpon iust causes known to him, he ordeined it to be sub­iect to his hatred. And God doth not actually hate any thing for ought but sinne. That saying of Aug. to Simpl. is a true saying. When God maketh the wic­ked, whom he doth not iustifie, vessels of wrath, he dooth it not to hate that which he made: for in that he made them vessels, they haue their vse, namely, that by their paines to which they were ordeined, the vessels of honour might reap profit. God therfore doth not hate them, in that they are men, or vessels, neither any thing that he made in them by creation, or ordination. For God hateth nothing which he hath made. But in as much as he made them vessels of destruction, he did it to instruct others. As for their im­pietie which he neuer made, that he hateth vtterlye. As therefore a iudge hateth theft in a man, but he dooth not [Page] hate his punishment that he is sent to worke in the mines. For the theefe doth the first, the Judge the latter: so God, whereas of the company of them which perish, he ma­keth vessels of perdition, he dooth not therefore hate that which he doth, that is, the condemnation of those which perish in their due punishment for sinne.

If any oppose against this, the place of Mal. 2.10. That God is the Father of all: they must consider that it is to be vnderstoode of Gods Church: out of which all the corrupt posteritye of Adam are the sonnes of wrath, and children of Satan. Ephes. 2.2. Ioh. 8.44. Last of all this reason must not be vrged, that God created any to the end he might destroye them. For the ende of euerye mans creation is the glorye of God: to the manifestation whereof the wicked were ordeined. Pro. 16.4.

Thirdly, wheras they say, that God did onelye foreknow, and not from eternitie decree, the fall of Adam, it is most impious. For there is not the verie least thing in nature, but it commeth to passe by Gods decree. Mat. 10.30. Yea, those actions which are sin, the Lord hath in his counsell determined of thē. Act. 4.28. Therfore, if any be of this mind, they either ouerturn Gods prouidence and counsel, or at the least, make it to be but a fond & idle speculatiō.

Fourthly, this is a preposterous doctrine, namely, that God did firste foreknow the fall of mankinde in Adam: and after that ordained such as he fore­knew, to death or life. For the end is alwaies first in the intent of the agent. Again, the fall of Adam is a subordinate means, wherby God doth execute the [Page] decree of predestination. Therefore no man may think, that God first tooke counsell of the meanes wherby his decree might be accomplished, and af­terward considered of the thing to be accompli­shed, that is, of the decree of his election and repro­bation.

Last of all, it is not true, that all men are called to saluation: and that therefore that grace which is in Christ, is offred to all: and that God decreed to re­iect some, for their vnbeliefe which he foresawe in them. For many children of faithfull parents haue died before they had any vse of reason at all: ye ma­ny thousands of riper yeres, which haue not had so much as a glimmering of Christ. Act. 14.16. Andal­beit a man should neuer contemne the Gospell, yet the corruption of originall sinne, were enough to condemne the whole world. Againe, that great admiration of Paul. Rom. 9.20. O man, who art thou which pleadest against God? sheweth manifestly that the cause why God decreed to reiect some is vn­searchable, and that it dooth not depend vpon his foresight, that such would spurne against the grace offered them in the Gospell. Aug. hath a fit speech for this purpose. Epist. 105. Who, saith he, cre­ated the reprobate, but God? and why? because it was his good pleasure? But why was it his pleasure? O man, what art thou which disputest with God?

[Page]IN the execution of this decree, there is to be con­sidered, the foundation or beginning, and the de­grees or proceeding therof.

The foundation of executing the decree of repro­bation is the fal of Adam, by which fal he was sub­iect both to sin & dānation. Ro. 11.32. For God hath shut vp al [...] in vnbeliefe, that he might haue mercye on all. 1. Pet. 2.8. Here we must note, that God hath so de­creed to condemne some, as that notwithstanding all the fault and guilt of condemnation remaineth in the men only.

Further, whom God reiecteth to condemnation, those he hateth: this hatred of God is, whereby he detesteth & abhorreth the reprobate whē he is fal­len into sin, for the same sin. And this hatred which God hath to man, comes by the fal of Adam: and it is neither an antecedent or a cause of Gods decree, but only a consequent and followeth the decree.

Reprobates 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. 5.14. But death reigned from Adam to Moses, euen ouer them also that sinned not after the like maner of the transgression of Adam, which was the figure of him that was to come. Ro. 9.11. For yet 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.

[Page]Reprobates of riper age, are of 2. sorts, they that are called (namelye by an vneffectuall calling) and they that are not called.

In the Reprobates which are called, the execu­tion of the decree of reprobation hath 3. degrees, to wit, an acknowledgement of Gods calling, a falling away againe, and condemnation.

The acknowledgement of Gods calling, is, wher­by the Reprobates for a time doe subiect thēselues to the calling of God, which calling is wrought by the preaching of the word. Matth. 22.14. For many are called, but few are chosen. And of this calling there are fiue other degrees.

The first, is an enlightning of their mindes, wher­by they are instructed of the holy Ghost to the vn­derstanding and knowledge of the worde. 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 filthines of the world, through the knowledge of the Lord, and of the sauiour Iesus Christ, are yet tangled againe therin, and ouercome, the latter end is worse with them then the beginning.

The second, is a certaine penitencie, wherby the reprobate, I. Doth know his sin. II. Is pricked with the feeling of Gods wrath, for sin. III. Is greeued for the punishment of sin. IIII. Doth confesse his sin. V. Acknowledgeth God to be iust in puni­shing sin. VI. Desireth to be saued. VII. Promi­seth repentance in his miserie or affliction, in these words. I will sin no more. Mat. 27.3. Then when Iudas which betraied him saw that he was condemned, he re­pented [Page] himselfe, and brought againe the thirtie peeces of siluer, to the cheefe Preests and Elders. Heb. 12.17. For ye know how that afterward also when he 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 sackcloth vpon him, and fasted, and laye in Sackecloth, and went softlye. Nomb. 23.10. Let me dye the death of the righteous, and let my last end be like his. Psalm. 78.32. For all this they sinned still, and beleeued not his wonderous woorkes. Verse 33. Therfore their daies did he consume in vanitie, and their yeeres hastily. Verse 34. And when he slew them, they sought him, and they returned, and sought God earlye. Ver. 35. They remembred that God was their strength, and the most high God their redeemer.

The third degree is, a temporarie faith, wherby the reprobate doth confusedly beleeue the promi­ses of God, made in Christ, I saye, confusedlye, because he beleeueth that some shall be saued, but he belee­ueth not that he himselfe particularly shalbe saued, because he being content with a generall faith, doth neuer apply the promises of God to himselfe: nei­ther doth he so much as conceiue any purpose, de­sire, or endeauour to apply the same, or any wrest­ling or striuing against securirie or carelesnes and distrust. Iam. 2.19. Thou beleuest that there is one God, thou doest well: the deuils also beleeue it, and tremble. Matth. 13.20. And he that receiued seede in the stonye ground, is he which heareth the woord, and incontinentlye with ioy receiueth it. 21. Yet hath he no roote in himselfe, [Page] and dureth but a season. Ioh. 2.23. Now when he was at Jerusalem at the Passeouer in the feast, many beleeued in his name, when they saw his miracles which he did. v. 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 verilye a sence in the harts of the reprobates, whereby they doe perceiue and feele the excellency of Gods be­nefits, notwithstāding they do not enioy the same. For it is one thing to taste of dainties at a banquet, & another thing to feed & to be nourished therby. Heb. 6.4. For it is impossible, that they which were once lightned, and haue tasted of the heauenlye gifte, and were made partakers of the holy Ghost.

The fift degree, is the outward holynes of life for a time, vnder which, is comprehended the zeale in the profession of Religion, a reuerence and feare towards Gods ministers, and amendment of life in many thinges. 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 thinges, and heard him gladly. Actes 8.13. 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. Hose. 6.4. O Ephraim, what shall I do vnto thee? O Iudah, how shall I entreate thee? for your goodnes is as a morning cloud, and as the morning dew, it goeth away.

The second degree of the execution of Gods [Page] counsell of reprobation, in men 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. Secondlye, his hart is hardned by the same sinne. Thirdlye, his hart being hardned, it becommeth wicked and peruerse. Fourthly, then followeth his incredulitie and vnbeliefe, whereby he consenteth not to Gods word, when he hath heard & knowen it. Fiftly, an Apostacie or falling away from faith in Christ, dooth immediatlye followe this vnbeliefe. Heb. 3.12, 13. Take heede brethren, least at any time there be in any of you an euill hart, and vnfaithfull, to de­part away from the liuing God. 1. Tim. 1.19.

This Apostacie, is sometimes sinne against the holye Ghost, which is, when any man willinglye through obstinate malice, dooth speake blasphe­mye against Christ and his diuine truth, which he hath certainly knowen. This obstinacie of the hart ariseth from the olde and engraffed affections, ha­tred, enuye, and malice, directly against God him­selfe and Christ. It hath his name, not because it is committed against the person of the holy spirite, but because it is done against the gift of the holye Ghost, namelye, Illumination. This cannot be for­giuen, because it excludeth all faith and repen­tance. Heb. 6.4 and chap. 10. ver. 26. For if we sinne willingly after that we haue receiued the trueth, there re­maineth no more sacrifice for sinnes.

After Apostacie followeth pollutiō: which is the very fulnes of all iniquity, altogither contrarye to [Page] sanctification. Gene. 15.16. And in the fourth gene­ration, they shall come hither againe, for the wickednes of the Amorites is not yet full.

The third degree, is damnation, wherby the re­probates are deliuered vp to eternall punishment. The execution of damnation beginneth in death, and is finished in the last iudgement. Luke. 16.22. And it was so, that the begger died, and was caried by the Angell into Abrahams bosome, the rich man also died, and was buried. ver. 23. And being in hell tormentes, he lift vp his eyes and saw Abraham a farre off, and Laza­rus in his bosome.

The execution of the degree of reprobation in Infidels, which are not called, is this. First, they haue by nature ignorance and vanitie of minde. After that, followeth hardnes of hart, whereby they be­come void of all sorow for their sinnes. Then com­meth a reprobate sence, which is, when the naturall light of reason and of the iudgement of good and euill is extinguished. Afterward when the hart ceaseth to sorrow, then ariseth a committing of sin with greedines. Then commeth pollution, which is the fulnes of sinne. Lastlye, a iust reward is giuen to all these, to wit, fearefull condemnation. Ephes. 4.18. Hauing their cogitation darkened, and being stran­gers from the life of God through the ignorance that is in them, because of the hardnes of their hartes. Rom. 1.28. For as they regarded not to know God, euen so God deli­uered them vp vnto a reprobate minde, to doe those things which are not conuenient.

THe death of the Reprobate, is a separation of the body 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 fearefull fire of hell. 1. Pet. 3.19. By the which he al­so went, and preached vnto the spirites that are in pri­son, Luke. 8.2. Peter. 2.4. For if God spared not the Angels that sinned, but cast them downe into hell, and deliuered them into chaines of darkenes to be kept vnto damnation.

The reprobates when they die, doe become without sence and astonied, like vnto a stone: or else they are ouerwhelmed with a terrible horrour of conscience, and despairing of their saluation, as it were, with the gulfe of the sea ouerturning 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. verse. 38. And about ten daies after the Lorde smote Nabal that he died. Math. 27.5. And when hee had cast downe the siluer peeces in the temple, he depar­ted, and went and hanged himselfe.

IN the last iudgement, at the sound of the trum­pet, the liuing being stricken 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: Departe from mee, yee curssed into euerlasting fire, which is prepared for the de­uill and his Angels. Iohn. 5.29. And they shall come foorth that haue done good, vnto the resurrection of life: but they that haue doone euill, vnto the resurrection of condemnation. Matth. 25.41. 1. Thess. 4.16. For the Lorde himselfe shall descend from heauen with a showte, and with the voyce of the Archangell, and with the Trumpet of God, and the dead in Christ shall rise first. verse. 17. Then shall wee, which liue and remaine, bee caught vp with them also in the cloude, to meete the Lorde in the aire: and so shall we be euer with the Lorde.

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

I. The Reprobates are separated from the pre­sence and glorie of God.

II. They are punished with eternall confusion, and most bitter reproches: because all their secret wickednesses and sinnes are reueiled. 2. Thess. 1.9. Which shalbe 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 bolde, and not be ashamed before him at his comming.

III. They haue fellowship with the deuill and his angels. Mat. 25.41.

IV. They are wholy in body and soule, tor­mented with an incredible horrour, and exceeding great anguish, through the sence and feeling of Gods wrath, powred out vpon them for euer. Isay. 66.24. And they shall go foorth, and looke vpon the car­kaises 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 Hel fire, a worme, weeping, and gnashing of teeth, vtter darkenesse, &c. Reuel. 21.8. But the feareful, & vnbeleeuing, & the abominable, & murtherers, & whoremongers, & sorcerers, & idoloters, and all liars, shall 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 fornace of fire, there shal be weeping & gnashing of teeth. Isa. 66.24.

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

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

I. The Elect alone, and all they that are elect, not onely may be, but also in Gods good time, are sure of election in Christ to eternal life. 1. Cor. 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 Spirite, and the workes of San­ctification. 2. Pet. 1.10. Rom. 8.16.

III. If any doubt of this testimonie, it will ap­peare vnto them, whether it come from the Spirite 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 they are the children of God, the which the flesh cannot in any wise doe. Secondly, by the man­ner of perswasion: for the holy Ghost draweth not reasons from the workes, or worthinesse of man, but from Gods fauour and loue: and this kinde of perswasion is farre different from that kinde, 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 will trust in him, and they will call vpon him with their whole heart.

[Page]IV. If the testimonie of Gods Spirit, be not so powerful in the elect, then may they iudge of their electiō, by that other effect of the holy Ghost: nam­ly, sanctificatiō: like as we vse to iudge by heat that there is fire, when we cannot see the flame it selfe.

V. And of al the effects of sanctificatiō, these are most notable. I. To feele our wants, & in the bitter­nes of heart, to bewaile the offence of God in euery sin. II. To striue against the flesh, that is, to resist, & hate the vngodly motions thereof, & with griefe to thinke thē burthenous & troublesome. III. To de­sire earnestly and vehemently the grace of God, & merit of Christ to obtain eternall life. IIII. When it is obtained, to accounte it a most precious iewell. Phil. 3.8. V. To loue the minister of Gods word, in that he is a minister, & a christiā, in that he is a chri­stian: and for that cause, if need require, to be ready to spēd our bloud with thē. Mat. 10.42. 1. Ioh. 3.16. VI. To cal vpon God earnestly, & with teares. VII. To desire & loue Christs comming, and the day of iudgemēt, that an end may be made of the daies of sin. VIII. To flie al occasions of sin, and seriously to endeuour to come to newnes of life. IX. To perse­uer in these things to the last gaspe of life. Luther hath a good sentence for this purpose, He that will serue God, must (saith he) beleeue that which cannot be seene, hope for that which is deferred, & loue God, whē he sheweth himselfe an enemie, and thus remaine to the end. Now, if so be al 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 [Page] dismayed, because it is most sure, that if they haue faith, but as much as a grane of mustard seed, and as weake as a young infant is, it is sufficient to ingraffe them into Christ, & therfore we must not doubt of their election, because they see their faith foeble, & the effects of the holy Ghost faint within them.

VI. Neither must he, 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 he may haue an inward sense of the power of Christ, drawing him vnto him, and an assurance of his redemption by Christes death and passion.

VII. No man may peremptorily set down, that he, or any other is a reprobate. For God dooth often­times prefer those, which did seeme to be most of all estraunged from his fauor, to be in his kingdom, aboue those, who in mans iudgemēt were the chil­dren of the kingdom. Hence is it, that Christ saith: The Publicanes and harlots goe before you: and, manie an one is called at the eleuenth houre, as appeareth by that notable exāple of the theefe 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 iustificatiō by works, nor any works of ours that are meritorious. For e­lection is by the free grace of God: & therefore in like sort is iustification. For (as I said before) the cause of the cause, is the cause of the thing caused. And for this reason, is the worke of saluation, grace in [Page] the matter of saluation dooth challenge the whole worke 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 and grace, which was giuen to vs, through Christ Iesus, before the world was. Phil. 1.29. Vnto you it is giuen for Christ, that not onely yee should beleeue in him, but also suffer for his sake. Rom. 3.24. We 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. Roman. 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 shalbe very like in life, and conuersation, whome God in his predestination hath made vnlike. Iaakob and Esau, borne of the same parents, and almost in the same moment of time, (for Iaakob held Esau by the heele, as he was borne) were of most vnlike dis­positions, and had diuers euents. The like may wee 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 wisedome and knowledge of God! how vnsearch­able are his iudgements, and his waies past finding out! Ephesi. 1.5. Who hath predestinate vs, to bee adopted through Iesus Christ vnto himselfe, according to the [Page] 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 dependeth vpon workes, nor faith, but vpon Gods decree which is immutable. Math. 24.24. Luk. 10.20. Reioyce that your names are written in the booke of life. Rom. 8.33. Who shall lay 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 of God: so that albeit our faith be so tos­sed, as that it is in danger of ship wracke, neuerthe­lesse it must neuer sinke to the bottome, but euen in the middes of daunger, take holde vpon repen­tance, as on a board, and so recouer it selfe.

II. To hubmle our soules vnder the mightie hand of God: For we 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 his minded but feare.

III. To giue all glorie to God. 2. Thes. 2.13. Wee ought to giue thankes alway to God for you brethren, beloued of the Lord, because that God hath from the be­ginning chosen you to saluation.

IIII. To beare crosses patiently. Rom. 8.29. Those which he knewe before, he also predestinate, to be made like to the image of his Sonne. This likenesse to Christ, is in bearing afflictions. Phil. 3.10. That I may knowe him, and the vertue of his resurrection, and [...] [Page] saued. And by Paul, Yee which are baptized, haue put on Christ. Dauid being armed with the like com­fort from his circumcision, feared not to ioyne battell with that great Gyant Goliah: and if this were not so, it must needes followe, that Baptisme were nothing else but an idle ceremonie, and also the persons of the Trini­tie would bee thought lyers. Wherefore those afflicted men, when Satan assaulteth them, must resist him with these wordes: Departe from mee Sathan, thou hast nei­ther parte nor portion in the inheritance of my soule, because I am baptized in the Name of the holy Trini­tie, and so am truely made the Sonne of God by adoption. And are these the strong weapons, which so many times, and in so many wordes, haue beene obiected against me by D. Andreas? and whereby hee hath gotten the victorie? but because this his reason is somewhat intricate, I will explane it after this sorte. First, for the place of Scripture which he al­ledgeth, namely, that God is greater then our hearts. It is so farre from comforting an afflicted consci­ence, that it will rather driue him to despaire. Nei­ther dooth Ioh. 1. epist. 3.20. make mention of it, to ease such as are in despaire, shewing vnto them by that sentence, the greatnesse of Gods mercies: but rather that he might thereby, euen bruise in pieces, the hearts of proud persons, when they consider the greatnes of Gods maiestie. And for the other place, when as a man doubteth of his saluation, and fee­leth no testimonies of faith in himselfe, (for such an one we here speake of) what comfort, thinke you, [...] [Page] is baptized, shalbe saued? For he would rather reason contrarily, thus: I indeed am baptized, yet for all that I beleeue not, and therefore my baptisme is not auaileable, I must needs be condemned. For the saying of August. in his treatise vpon Ioh. 6. is very true, who speaking of Simon Magus, saith, What good did it him to be baptized? Brag not therefore (saith he) that thou art baptized, as though that were suffici­ent for thee, to inherit the kingdom of heauē. As for the place of Paul, Gal. 3. I shewed plainely before, how D. Andreas did violently wrest it to his purpose.

Neither are his reasons, taken from the absurdi­tie that would follow, of more force then the for­mer, albeit he maketh thē especiall pillars to vnder­prop the truth of his cause. For, I pray you, is God of lesse trueth, because his trueth is neglected, & deri­ded of them that contemne it? Is the ceremonie of Baptisme therfore in vaine, because some refuse the grace offred in baptisme: others (if we may beleeue D. Andreas) reiect that grace when they haue recei­ued it? What? Is not the Gospel therfore the power of God to saluation, because it is to such as beleeue not the sauour of death to eternall death? May not the Supper of the Lord, be a pledge of Gods coue­nant, because so many abuse these holy signes, or (as D. Andreas is of opinion) the very body & bloud of our Sauiour Christ? And, that I may reason frō that which is true in the experience of euery childe, can the sunne be said to be without light, because they which are blind, and asleepe, haue no benefit by the light thereof, neither such as shut their eyes so close [Page] that they will not enioy the cōfort of the light? But amongst all, this one is most childish, that D. Andr. will make this his principal argument, namely, that in vaine did men, thus tempted, flie at all vnto Bap­tisme, vnlesse we conclude with him, that all such as are baptized, are in baptisme adopted the sonnes of God. For first, if this were a good consequēt in bap­tisme: it were in vaine, for such an afflicted consci­ence, to gather vnto himselfe a testimonie from the word of God, & the other Sacrament of the Lords Supper, vnlesse we make all those to be in like sort regenerate, and adopted, vnto whom the word of God is preached, and the Lordes Supper admini­stred: either of which, for D. Andreas to affirme, is a bolde vntrueth.

But to omit this, what if we graunt this which D. Andr, requireth concerning Baptisme? may not for all that, any that is so tempted, by Satans pollicie, re­fel this great comforter, by his own argument? after this sort. I wil graunt D. Andr. your question: sup­pose I haue been baptized, & adopted the sonne of God: yet seeing you teach, that the grace of God is not so sure but that I may fal frō the same, as indeed I feele that I haue greeuously fallen, what do ye now els but lift me vp with one hand to heauen, & with the other cast me downe into hel? What meane you therefore to teach me those things which are so far from easing me, as that contrarily, they doe more and more lay out vnto me, mine abominable & vn­gratefull heart? See nowe what sure consolation, consciences greeuously afflicted may reape by this [Page] doctrine of their comforter D. Andreas.

Now if any be desirous to know, what spirituall comfort is most meet to be ministred vnto consci­ences so troubled, I will shewe them that which is grounded vpō a sure foundation, & which I my self haue often found to be true in mine owne experi­ence: the which also I purpose to handle more large­lie, for the benefit of the christian reader. First ther­fore we teach, contrarily to that which D. Andreas doth most falsely obiect against vs, that the eternall decree, or as Paul speketh the purpose of God, must not be sought in the bottomlesse counsell of God, but rather in the manifestation of it, namely in his vocation, by the word & sacraments. This I speake of such as are of yeeres of discretion, as they must needs be, whom we seeke to comfort in this place.

Now because that externall vocation, is not pro­per onely to the elect (for many are called, but few are chosen) but such a vocation as is effectuall, that is, whereby the vnderstāding is not onely enlightned, with the sauing knowledge of God, but in the will also there is created, a true, though not a perfect ha­tred of sinne, from whence ariseth an abhorring of sinne, and loue of that which is good, or rather a de­sire to will, and doe that which is right. Therefore when we see one thus dangerouslie tempted, wee applie vnto his afflicted conscience, that true Ne­penthes, and comfortable & restoratiue medicine, which is taken from Gods effectuall vocation, as it were out of an Apothecaries boxe.

If therefore I haue to doe with such an one, [Page] [...] [...]ed by the preaching of the Gospell, or if hee were called, yet seemeth both to himselfe & others neuer to haue regarded him that called: and hence concludeth that hee is not in the nomber of them whō God hath purposed to take pity vpon: I forthwith tell him, that Satan plaieth the Sophister, in teaching him thus to conclude: for this his reason is as vntrue, as if a mā looking at mid­night, & seeing that the sun is not then risen, should therfore affirme that it would neuer rise. And this is that which when I obiected to D. Andreas. pag. 482. He very boldly corrupting my meaning, prin­ted this as mine assertion, Say vnto a man that is af­flicted, the sun is risen, although as yet it be not risē. But I teach not lies, howsoeuer this deprauation of my words came frō D. Andr. printers, or himselfe. And whereas D. Andr. excepted, that this consolation were to no purpose, because he that was afflicted might doubt, whether this sunne would euer rise or not: I answered to him, that which the printers haue quite left out, and which I will now therefore more fully repeate. I was wont therefore to tell the party thus troubled, after he had forsaken his false and deuelish position: that although an externall vocation were not of force enough to appease an af­flicted conscience, yet it was of sufficient force and efficacie against the deuill. For I tell him that they which neuer had external nor internal calling, they (if we regard an ordinary caling) must needs perish: but whosoeuer is once called, he hath set as it were his foot in the first entry into the kingdō of heauen: [Page] and vnlesse it be by his owne default, he shall come afterward into the courtes of God, and so by de­grees into his Maiesties pallace. And for the con­firmation of this, I vse diuers waies. For why, say I, doubtest thou of his good will towards thee, who in mercy hath sent me a minister to call thee vnto him? thou hast no cause, vnlesse thou alledge the number of thy sinnes. If this be all, why, oppose the infinite greatnes of Gods mercy against thy sinnes, who hath sent me to bring thee vnto him. The Lord vouchsafeth to bring thee into the way of the elect, why art thou a stumbling block vnto thy self? and refusest to followe him? If thou feelest not as yet inwardly in thy selfe to be stirred forward, pray that thou maiest be. Know this for a most sure trueth, that this desire in thee is a pledge of Gods fatherlye good will towards thee. He neither can, nor will be wanting to this which he hath stirred vp in thee. After these exhortations, I shew him, how some are called at the eleuenth houre, how the Gentiles, after many thousand yeeres were cal­led to be Gods people, how the theefe was saued vpon the crosse: these and many other remedies I vsed, whereof, I neuer remember that I repented me.

But If I deale with such as haue before obeyed the Lords calling, and either by reason of some gre­uous sinne into which they haue fallen, or because they haue absented themselues from the Church of God, or in that they, refusing publike and priuate admonitions, haue bene offenciue to the Church, [Page] or, which in mine experience, hath befallen many very good and godly persons, whilest they satisfie not themselues, they are so altogither busilie con­uersant in reprehending and iudging themselues, that they for a while forget the mercy of God, with these, to omit such as for some naturall infirmities, are, if they procure not speedie helpe of some ex­pert Minister most daungerouslye tempted, with these (I say) I vse this order.

First, I desired, that they intimate vnto me, that which especiallye greeueth them, and as I vnder­stand both the thing, and measure therof by them: I take especiall care of this, that they being already ouermuch cast down, that I then, by the seuere de­nunciation of the Lawe, doe not quite ouerturne them: yet so, as that I doe not altogither withdraw them either from condemning their former sins, or the meditation of Gods Iudgement: And so, as much as I can, I temper the words of consolation, as that I nothing cloake Gods anger against them for their sinnes.

After I haue thus prepared thē, I then demaund, whether they haue bene euer in this case, or no? Nay, (say they for the most part) the time was, whē I was in great ioy and peace of conscience I serued the Lord, thē was I an vnhappie person, ful of faith, full of hope: But now wretch that I am, I haue lost my first loue, and there is nothing vexeth me more then to remember those times past. But (say I) whe­ther consideration is more greeuous vnto thee, the apprehension of Gods iudgments, or the dislike of [Page] thy selfe, that thou shouldest offend so gratious and so louing a father? Both, say they, but especially the latter. Therfore (say I) sinne also displeaseth thee in that it is sin, namely, because it is euil, and God who is goodnes it selfe, is offended with it? It is euen as you haue told vs (say they) and I am now ashamed that so vile and wicked a wretch as my selfe, should come before so gratious & merciful a father. Then I tell them, that no man is offended, but rather is glad when he can iniury one whom he hateth: this they graunt, and withal say. God forbid, that albeit the Lord hate me, I in like sort should hate him, vn­to whom if it were possible, I would be reconciled again. Then I ad this: Be of good comfort my deer brother, you are in good case. For who can loue God, especially whē he was wounded by him, who can bewaile the losse of his freendship, who can de­sire to come againe into his fauour, but he, whome God still loueth, although for a time he be angry with him? except peraduenture you haue not lear­ned thus much, that the knowledge of our saluati­on commeth not from fleshe and bloud, but from God himselfe, who first vouchsafeth to instruct vs, and from Christ Iesus, manifesting the father vnto vs: and that is Gods blessing, that we do loue God, who loued vs first when we were his enemies. You haue therfor (my good brother) iust cause why you should be greatly displesed with many things past, but ther is no cause why you should despair. Briefly you haue inwardly, & as it were dwelling with you euidēt testimonies of your reconciliatiō with god: [Page] especially if you cease not to pray vnto him earnest­ly, who hath laid the foundation of repentance in you, to wit, a dislike of sinne, and a desire to be reconciled vnto him. The sheepe which wandred out of the folde ceased not to be a sheepe, albeit it went a straye for a time: you now are that sheepe, to whome that faithfull Shepheard of all those sheep which the fa­ther hath committed to him, leauing those ninetie and nine, doth not so much by our ministerye, de­clare that he seeketh you, as hauing already sought you, though you, not seeking him, hath indeede found you. Knocke (saith he) and it shalbe opened vnto you. And haue you now forgotten those promises, which were so often made to them that repent? and also which they had experience of, who in the sight of the worlde were in a desperate case? But I, saith he, againe, feele no motions of the Comforter, I haue now no sence of faith, or hope: but I feele all the contrarie. Nay, say I, you deceiue your selfe, as I tolde you before. For it is the comforter alone, which teacheth you to hate sinne, not so much for the punishment, as because it is euill and disliketh God, albeit he shew not himselfe so fully at the first: because you had so manye waies greeuously offen­ded him, as that he seemeth for a while quite to forsake you. And, that you haue not qutte lost him, but that he is as yet in some secret corner of your soule, from whence at your instant praiers he will shew himselfe vnto you, this will plainely declare vnto you, which I now admonish you of the second time. But let vs graunt as much as you say: yet, sure [Page] it is, that your faith was not dead, but onely posses­sed with a spirituall lyturgie. You liued in the wombe of your mother, and there were igno­rant of your life. A drunken man, although he lose for a time the vse of reason, and also of his limmes, yet he neuer looseth reason it selfe. You would think that in winter the trees were dead, but they spring againe in the Summer season. At night the Sunne setteth, but in the next morning it riseth a­gaine. And how often see we by experience, that he which at one time took the foile in a combate, at another did win the price? And know this, that in the spirituall combate of the flesh with the spi­rit, the like we may see in manye, partlye by reason of the weakenes of our nature, partlye through sloth to resist, and partlye for default to beware. To these he replyeth, for such temptations are hardly remoued, I would to God (saith he) I could perswade my selfe that these promises belon­ged to me. For my present estate constrai­neth me to doubt, whether I am the childe of God, or no.