1 THe onely and proper Principle of Divinitie, is the word of God.

2 For God came forth from the secret throne of his Majestie, and manifested himself unto men, in the word.

3 At sundrie times, and in diverse manners God spake in time past unto [...]he fathers by the Prophets. In these [...]ast dayes he hath spoken unto us by his Sonne, and his Apostles. Hebr. 1.1, 2.

4 That word of God was first preach­ed [Page] by the Prophets and Apostles: an [...] afterwards the chief and necessari [...] heads of divine revelation were penne [...] by them, according to the will of Go [...] Iren. lib. 3. cap. 1.

5 Therefore the undoubted word [...] God cannot at this day any where [...] found, but in the writings of the Pr [...] phets and Apostles.

6 From this word of God flowe [...] Theologie, and is busied about it, pr [...] pounding unto us the oracles of Go [...] Rom. 3.2.

7 Now Theologie is, as the name [...] self importeth, A doctrine concerni [...] God.

8 And by this doctrine men are i [...] structed, concerning the essence and w [...] of God, unto their salvation.

9 And this is life eternall, To kno [...] the onely true God, and Jesus Chris [...] which came in the flesh. John 17.3.

10 The doctrine concerning the E [...] sence of God, is absolved in this qu [...] stion, What God is: to wit, Jeho [...] Elohim, One in Essence, three in Pe [...] sons.

11 For God hath so manifested hi [...] self; that in the divine Essence bei [...] but one, and that undivided, there a [...] [Page] [...]hree Persons, neither more nor lesse; to wit, the Father, the Sonne, and the Holy Ghost.

12 The Father is the first Person, [...]either made, nor created, nor begotten, [...]or proceeding.

13 The Sonne is the second Person, [...]ot made, nor created, but begotten of [...]he Father from all eternitie.

24 Who in the fulnesse of time took [...]pon him our humane nature, in which [...]nd through which he payed the price [...]f our redemption.

15 The Holy Ghost is the third per­ [...]on, not made, nor created, nor begot­ [...]en; but proceeding from the Father [...]nd the Sonne from all eternitie.

16 We must judge of the Will of God, by his decrees made from all eter­ [...]itie.

17 Whereof there are two more prin­ [...]ipall, The decree of Creation, and the decree of Reparation: or (as the Greek words signifie) Creation and Recrea­ [...]ion; Formation and Reformation.

18 What those decrees were, the fulfilling of them in time doth de­clare.

19 For what God doeth, and in what manner he doeth in time, the same thing, [Page] and in the same manner he decreed t [...] do from all eternitie.

20 The reason of which assertion d [...] pends upon the immutabilitie of Go [...] will.

21 Creation made in time, is the m [...] nifestation of the decree, concerning t [...] creation of all things, made from a [...] eternitie.

22 And it is the production of t [...] Angels, Men, and all other creatures i [...] the six first dayes of the world, wroug [...] by God the Father, through the Sonn [...] in the Holy Ghost, to his own glorie [...]

23 A great part of the Angels f [...] away from God: The rest being co [...] ­firmed in goodnesse, do laud and prai [...] God, and are ministring Spirits for t [...] good of men.

24 Our first parents, Adam an [...] Eve, in like manner, at the instigatio [...] of Satan, transgressed the law of Go [...] which was written in their hearts, a [...] proclaimed by the mouth of God.

25 So then by this fall of theirs t [...] image of God was quite defaced in the [...] and their nature was corrupted wit [...] sinne.

26 Whereupon their posteritie als [...] were and are to this day born star [...] [Page] naked of originall righteousnesse, and in miserable manner corrupted with sinne.

27 Through the contagion whereof [...]l the powers and faculties in the soul [...]f man are so infected, that there is [...]ttle or no light of Reason left, and [...]arce any power at all in the will, even [...]bout externall things.

28 God who is omniscient could not [...]ut know that our first parents would [...]all: and therefore of his infinite mer­ [...]ie, he made a decree, concerning the Reparation or Redemption of man, [...]rom all eternitie.

29 What that decree was, the ful­ [...]illing of the same in like manner doth [...]eclare. He sent in time his Sonne to be [...]ur Redeemer and Mediatour: There­ [...]ore he decreed to send him, from all [...]ternitie.

30 God by his word offereth the be­nefits of a Mediatour unto all, and ap­plieth them unto those that beleeve: Therefore from all eternitie he decreed to offer them unto all by the word, and to apply them unto those that beleeve.

31 This decree, in Scripture is called Predestination: of which we must not judge but (à posteriori, that is) by the manifestation thereof.

[Page] 32 For the fulfilling of the decree, concerning the Reparation of man, God hath appointed the Word and the Sa­craments.

33 The Word is reduced to two chief heads, the Law and the Gospel.

34 The Law is the doctrine of works: Therefore it manifesteth unto us the corruption of our nature; it ter­rifieth us, and prescribeth unto us the rule of well-doing.

35 The Gospel is the doctrine of faith: which pointeth at Christ our Me­diatour, who hath made satisfaction for our sinnes, and raiseth up the con­science of man.

36 The practice of the Law and the Gospel consisteth in true Repentance.

37 Whereunto there is required Con­trition, to be wrought in us by the Law; and Faith, by the Gospel.

38 Faith apprehendeth the Righte­ousnesse of Christ offered in the word of the Gospel: by which man, after Contrition wrought in him by the void of the Law, is justified before God, and beginneth to be renewed by the recei­ving of the Holy Ghost.

39 For by faith our hearts are pu­rified. Acts 15.9.

[Page] 40 Therefore the fruits of true Re­pentance are good works.

41 For, Faith worketh by Love. Gal. 5.6. And Christ giveth unto us not onely his righteousnesse, but also his Holy Spirit, which beginneth to renew our nature, and bridle in us the concu­piscences of the flesh.

42 Of Good works there are three ranks: some have respect unto God, some unto Our selves, and others unto our Neighbours.

43 For the Summe of Pietie and Christian Religion is this, That we live soberly, righteously, and godly in this present world. Tit. 2.12.

44 The Sacraments are the Seals of the word, appointed for the confirming and strengthening of our Faith: And they are the Visible word.

45 Such in the Old Testament were, Circumcision and the Paschal Lambe: and such in the New Testament are, Baptisme and the Lords Supper.

46 By the Audible & Visible word, God gathereth together his Church here on earth.

47 Whereof there are three Hierar­chies, ranks or orders: The Ecclesiasti­call, Politicall, and Oeconomicall.

[Page] 48 Of the Ecclesiasticall Hierarchie the Pope of Rome makes himself Mo­narch and Head.

49 But inasmuch as he setteth him­self against Christ, he makes himself An­tichrist.

50 The Ministerie of the word, or the Ecclesiasticall Hierarchie is ordained at this day by a mediate vocation.

51 The Politicall Hierarchie com­prehendeth Magistrates both inferiour and superiour.

52 Unto the Oeconomicall Hierar­chie belongeth Matrimonie, which is, (as I may so call it) a certain Semi­narie or Nurserie of the Church.

53 God in this life puts his Church under the Crosse: and that for many weightie and urgent reasons.

54 But at length he will glorifie it in the life to come, being delivered and freed from all enemies, from all evils, perils, and dangers.

55 Death, and the Last Judgement, without going through any Purgatorie, is to the godly and those that beleeve, the entrance into everlasting life.

56 But the ungodly and unbeleevers shall at length be cast into everlasting fire.

1 THe onely Principle of Theologie is, The WORD of God contained in Holy Scripture.

2 By the name of Holy Scripture properly and strictly ta­ken, we understand the books of the Old and New Testament, which un­doubtedly are Propheticall and Apo­stolicall.

3 Which also are called Canonicall: because they are a full and perfect Ca­non or Rule of the knowledge of God and his worship.

4 Such in the Old Testament are, Genesis, Exodus, Leviticus, Numbers, Deuteronomie, Joshua, Judges, Ruth, two books of Samuel, two of the Kings, [Page 2] two of the Chronicles, Ezra, Nehemiah, Esther, Job, the Psalmes, the Pro­verbs, Ecclesiastes, the Song of Solo­mon, Isaiah, Jeremiah, Lamentations, Ezechiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Ha­bakkuk, Zephaniah, Haggai, Zacha­riah, Malachi.

5 The rest of the books of the Old Testament are called by S. Jerome A­pocrypha: because they were neither wrote by the Prophets, nor received by the Jews for Canonicall.

6 Again, they want the testimonie of Christ and his Apostles.

7 Moreover, by the most approved Councels, and Fathers, they are reckon­ed without the Canon.

8 And besides, there is to be found in many of them places either expresly repugnant to the Canonicall Scripture; or else peccant against the truth of Hi­storie and Chronologie; or else Contra­dictorie one to the other.

9 In the New Testament those are called Canonicall which at all times, and by all the Churches have been re­ceived without doubting for Apostoli­call, truly and certainly so called.

10 Such are, The Gospel according [Page 3] to S. Matthew, Mark, Luke, and John: the Acts of the Apostles; the Epistle of S. Paul to the Romanes, two to the Co­rinthians, one to the Galatians, one to the Ephesians, one to the Philippians, one to the Colossians, two to the Thes­salonians, two to Timothie, one to Ti­tus, one to Philemon, the First of Pe­ter, and the First of John.

11 The rest have not been hereto­fore received by all with such a com­mon consent as the former: in which respect they are called by some Apocry­pha.

12 Such are the Epistle to the He­brews, the Epistle of James, the Se­cond of Peter, the Second and Third of John, the Epistle of Jude, and the Revelation of John.

13 But forasmuch as most of the an­cients do not so much doubt of their Primarie authour, which is the Holy Ghost, as of their Secundarie authours: therefore for their Authoritie I willing­ly suffer them to be equall with the Ca­nonicall; neither will I contend with any man about this matter.

14 All Scripture is given by inspi­ration of God. 2. Tim. 3.16. And holy men of God spake as they were [Page 4] moved by the Holy Ghost. 2. Pet. 1.21. Neither spake they onely, but they wrote also.

15 The same word of God which with a lively voice was preached, and preserved unwritten for along time in the Old Testament, and likewise in the New Testament; but not so long: The same word, I say, was afterwards by the will of God written, and became Scripture. Iren. lib. 3. cap. 1.

16 Therefore between the word of God preached, and the word written, we make no reall difference.

17 For it is but an Accident unto the word of God, either to be preach­ed, or to be written.

18 But although the Prophets and Apostles moved by the Holy Ghost have not written their whole sermons: yet they have made such a choice of what they wrote, that it is sufficient for the salvation of those that beleeve. Au­gust. tract. 49. in Joan.

19 And therefore we say that the Holy Scripture is perfect, and contain­eth in it all things necessarie for those that strive for the prize of eternall life which is set before them: both for the instructing of them in the faith; and [Page 5] the informing them in life.

20 That it is perfect, it is proved by evident testimonie. 2. Tim. 3.16, and 17. where it is said that the Holy Scripture is profitable for doctrine, for reproof, for correction, for instruction in righteousnesse: That the man of God may be perfect, throughly furnished un­to all good works. And therefore also the Holy Scriptures are able to make us wise unto salvation. 2. Tim. 3.15.

21 Seeing therefore that which is Profitable, in relation to Indigencie and want, is taken two wayes: either for that which of it self alone is All-suffi­cient, excluding all want; or else, for that which is but In part profitable, and not sufficient of it self without the help of something else: It is manifest that the Apostle here speaketh of that which is profitable taken in the first sense.

22 By those things which are writ­ten we may be taught to beleeve on Christ. John 20.31. and, be furnished unto all good works. 2. Tim. 3.17. And the brethren of the rich glutton by hearing Moses and the Prophets in the Scriptures might have escaped the tor­ments of Hell. Luke 16.29.

23 Whereupon it follows without [Page 6] forcing, that the perfection of the Ho­ly Scripture is such as we assigne unto it: For whosoever beleeveth on Christ, and is furnished unto all good works, and made partaker of eternall life, what can he desire more?

24 This also is an Argument wor­thie our consideration, That the Apo­stle S. Paul declared unto the Church of Ephesus all the counsel of God, (to wit, concerning our salvation) Acts 20.27. Again, the same Apostle said none other things then those which the Prophets and Moses did say should come. Acts 26.22. Therefore in Moses and the Prophets is contained all the coun­sel of God concerning our salvation.

25 Now if the Scripture be perfect (as indeed it is) Away then with Tra­ditions, which some would thrust upon us to be received with like affection, and to be beleeved with like authoritie as the Scripture.

26 For they are full of doubts, and sometimes also contradictions, being very apt to be corrupted, and many wayes subject unto errour.

27 The Ecclesiasticall Historie wit­nesseth that in the time of the Primi­tive Church under the name of Apo­stolicall [Page 7] Traditions many falsities were broched: and that men of great note have been deceived in former time by the opinion of Traditions.

28 Furthermore, seeing that the Ho­ly Scripture was by God given unto men to this end, to instruct them unto salvation: from hence we conclude, that The Scripture is perspicuous.

29 What? Could not God which made both mind and tongue speak plainly and perspicuously? Yea certain­ly he used great care and providence that all men might understand vvhat he spake unto all men. Lactant. lib. 6. Div. Institut. cap. 21.

30 Ought not that which is to in­struct the rude and ignorant, and make them wise and learned, ought not that, I say, be perspicuous?

31 It is perspicuity which in fit to teach and instruct, not obscurity or per­plexitie.

32 Yet, when we say that the Holy Scripture is perspicuous, we would not have it so understood, as if we meant, that whatsoever is contained any where in Scripture, were so easie and plain, that any man at the first sight may un­derstand it.

[Page 8]33 But this is our meaning, that The perspicuity of Scripture is such, that from thence a man may learn sure and infallible grounds and principles of re­ligion; the knowledge whereof is neces­sary unto every man, toward the at­tainment of everlasting salvation.

34 The books of the Prophets and Apostles are the integrall parts of Holy Scripture: And that both those are per­spicuous, it is proved by good testimo­nies. If the parts of Scripture then be perspicuous; how can the whole be said to be obscure?

35 The Propheticall word in the Old Testament is compared unto a Lamp, Light, or Lantern. Psalme 119.105. And, as much is said of the Apo­stolicall word. 2. Pet. 1.19. And again, If our Gospel be hid, it is hid to them that are lost. 2. Cor. 4.3. Whereby it appeareth, that if the Scripture be ob­scure, and hid, it is so onely by acci­dent: But of it self, and by its own nature it is perspicuous.

36 Seeing therefore it is demonstra­ted that the Scripture is perfect and perspicuous: It follows, that It is and ought to be the certain, infallible, and onely rule and judge of all controver­sies [Page 9] that are moved about points of Christian religion.

37 What David saith concerning the Apostles, Psal. 19.4. Their line (or, their rule, or direction) is gone out through all the earth: the same, Paul applies to the doctrine of the Apostles, Rom. 10.18. Their sound went into all the earth. But the Apostles wrote and taught the same things.

38 Christ also and his Apostles for determining controversies of faith, ap­pealed unto no other Judge, went by no other Rule but the Holy Scriptures; and they send us also to search the Scri­ptures: And what sheep will not fol­low Christ his Shepherd and Leader, and the Apostles his followers?

39 The word of Christ contained in the Holy Scriptures Propheticall and Apostolicall shall judge all men in the last day. John 12.48. Rom. 2.16. Rev. 20.12. What hinders then, but that it may be unto us in this life a Perfect Rule?

40 For if there be any part of cele­stiall doctrine not contained within the Canonicall books: How shall the judgement which shall be passed here­after according unto them, be entire?

[Page 10]41 Furthermore, seeing that it is not onely permitted, but also commanded to all Christians to trie the Spirits, 1. John 4.1. to beware of false prophets, Matth. 7.15. to prove all things, 1. Thess. 5.21. and thus it lies upon them to discern between divine truth and humane dreams: certainly the rule of truth, that is, the Holy Scripture be­longeth unto all men. And therefore, The common people ought not to be de­barred the reading of the Scripture.

42 What the Spirit of God appro­veth and commendeth, let not any man say, It is forbidden: But the Bereans are commended for this, that they ex­amined Pauls sermon by the Rule of the Scriptures, Acts 17.1 [...]. The elect, strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithy­nia, 1. Pet. 1.1. are commended for attending unto the word of prophesie as unto a light. 2. Pet. 1.19. And Coloss. 3.16. the diligent study in the Scripture is commended to all Christians.

43 And seeing that the common people are altogether ignorant of the Hebrew and Greek tongue, wherein the books of the Old and Nevv Testament were written; and yet are bound to [Page 11] reade the Scriptures: Therefore their pains is to be commended, who have translated the Holy Scriptures into the vulgar tongues.

44 But yet the Hebrew text onely in the Old Testament, and the Greek in the New Testament, is Authenticall: because they were both written in those tongues.

45 Whatsoever floweth not from those fountains, hitherto hath not, cannot, neither must it be accounted Canonicall: seeing that it is not inspired by God.

46 Therefore that vulgar interpre­tation, which may sooner be said then proved to be Saint Jeromes, is without cause exalted to that high throne of authenticall authoritie.

47 For there are in it many faults both Graphicall, Ellipticall, Chronogra­phicall, and Dogmaticall: faults in writing, in leaving out many things, in Chronographie, and in points of do­ctrine.

48 They have a corrupt judgement, that say that the Hebrew text is corrup­ted.

49 Neither do they love pure truth, who say that the fountains do not flow pure.

[Page 12]50 The end and use of Holy Scri­pture is attained by the true and lavv­full interpretation thereof.

51 Seeing that the Scripture is per­fect, and perspicuous: therefore It is to be interpreted of it self, and by it self.

52 For that which is perfect, ought not to be patched with things of ano­ther kind: and that which is perspi­cuous of it self, doth not stand in need of anothers light.

53 Yet notwithstanding the Scri­pture is of it self perspicuous; the blind eyes of our understanding are dazzled at the light of it.

54 Whosoever therefore will take in hand to interpret Scripture; Let him with earnest prayers and grones desire to have his understanding enlightened by the Holy Ghost.

55 Let the glory of God, and the instruction of men unto salvation, be the supreme law of interpretation.

56 And seeing that every head of celestiall doctrine is in Scripture, in one place or other: therefore let the interpretation of other places be con­formable unto it. So shall the Analo­gie, or proportion of faith be kept. Rom. 12.6.

[Page 13]57 Observe diligently the naturall significations of words.

58 In matters of doubt have recourse unto the fountains: the Hebrew in the Old Testament, and the Greek in the New.

59 Have respect and regard to the scope of every word, to the circum­stances, to that which goes before, and that which follows after.

60 Let the obscurer, and fevver pla­ces of Scripture be expounded by those that are more clear, and more in num­ber.

61 Depart not from the letter, in ar­ticles of faith especially: unlesse the Scripture it self sheweth some impro­prietie of speech, and also expound it.

62 Use the writings of the Fathers for an help to lead thee by the hand as it were, in the interpretation of the Scripture: but see that thou usest them aright.

63 Yet count them not for Canoni­call, but examine them by the Canoni­call. What in them is agreeable unto the authoritie of divine Scripture, em­brace with due commendation of them; what is not agreeable, by their leave re­ject and refuse. August. lib. 2. cont. Cresc. cap. 32.

1 THe chief end of all the Scripture is, To know God, and worship him being known.

2 From him alone are all things: and, To him alone are all things.

3 That there is a God, even the book of Nature sheweth: For, The world is the school of the knowledge o [...] God. Basil. in Hexaem.

4 The leaves of this book are espe­cially three, Heaven, Earth, Sea, and all things therein contained, as Clemen [...] Alexandrinus speaketh.

5 But there is a more certain, evi­dent, and perspicuous knowledge to b [...] fetcht out of the book of holy Scri­pture.

6 The eyes of our understanding [Page 15] are blinded by our fall: and from thence it is that we cannot so readily make progresse and proficiency in the book of Nature.

7 The end of that Naturall know­ledge of God is according to the Apo­stle, To seek the Lord, Acts 17.27.

8 Nature herself confesseth that her book is imperfect: and therefore she must, as it were, lead us by the hand, to find out a more perfect revelation in the Church.

9 The Essence of God transcendeth all created things: Therefore the per­fect knowledge of God surpasseth all understanding. God is incomprehen­sible: so saith Damascene, lib. 1. Orth. fid. cap. 1.

10 And from hence it follows, That as God is a Spirit above all, and cannot properly be found out, or comprehend­ed by any understanding: So likewise he cannot be defined or determined by any definition. August. De cogn. ver. vit. cap. 7.

11 We cannot in any words so ful­ly expresse what God is, as by confes­sing our ignorance, That we know not what God is. Scal. Exerc. 365. Sect. 2.

12 What therefore God would have [Page 16] hidden from us, that must we not search into: But yet notwithstanding so much as he hath manifested unto us by re­vealing of himself, we must in no wise neglect; for fear lest we be found on one side more curious then is lawfull, and on the other side damnably ingrate­full. Ambros. 1. De vocat. Gent. cap. 7.

13 God gave being unto all things Therefore he is the first, chief and in­dependent Being.

14 He is [...], that is, He hath his Being from himself. Scal. He is [...] Being above all beings. Dionys. lib. 1 De Divinis nom. cap. 1.

15 He is the Essence of all essences the Creatour of all creatures, the Lif [...] of all lives, the Cause of all causes.

16 He it is that giveth all unto all but receiveth not ought from any.

17 Above him, is nothing; withou [...] him, is nothing; beneath him, is no­thing: Under him, is all; in him, is all with him, is all: From him, are all things by him, are all things; in him, are a [...] things. Aug. De Spec. cap. 33.

18 Between the Essence of God an [...] the essence of the creatures there is a [...] infinite difference: Gods Essence is a [...] ­ter a singular, peculiar, and superemi­nent manner.

[Page 17]19 God is a Spirit, John 4.24. A Spi­rit hath not flesh and bones. Luke 24.39. Therefore God is incorporeall.

20 Whatsoever corporeall things are [...]ttributed unto God, they are to be un­ [...]erstood as it beseemeth the majestie of God: not properly spoken, but by (an Anthropopathie) a figure by which that [...]s improperly said to be in God, which [...]roperly belongeth unto man.

21 God condescendeth unto us, that we may ascend up unto him: and see­ [...]ng that we are men, he vouchsafeth to [...]peak unto us after the manner of men.

22 The Scripture by things corpore­ [...]ll teacheth us spirituall, & likewise by [...]ings visible, things that are invisible.

23 So God is said to have Eyes, [...]hich are over the just; an Hand, by [...]hich he giveth food unto all flesh; [...]eet, whose footstool the earth is: All [...]ese are in God in Effect, not in Af­ [...]ct. Bern. Serm. 4. sup. Cant.

24 He is therefore All-eye; because [...]e seeth all: All-hand; because he wor­ [...]eth all: All-foot; because he is every [...]here. August. sup. Psalm. 136.

25 God is Eternall, without begin­ [...]ing or end: From him are all things; [...]ut he is from nothing: He is subject [Page 18] to no change or succession: He alon [...] it is that can say, I AM THAT I AM Exod. 3.14.

26 If God had a beginning, then h [...] should be subject unto change: But h [...] is uncreated, without time, without b [...] ­ginning, without end, not subject to a [...] ­teration: Therefore he is truly Eter­nall.

27 But if God be without chang [...] or alteration; he is also void of all co [...] ­position whatsoever.

28 He alone is truly and proper [...] Simple: Besides him all things else a [...] compounded; at least Ex Actu [...] Potentia, Ex esse & Essentia, as th [...] School speaks.

29 The Essence of God is not one [...] most Simple, but also most Infinite, an [...] Immense. God is present with all thing [...] not onely by his Power, by which [...] conserveth all things; but also by h [...] Essence, by which he is present with a [...] things created, after a more neare an [...] intimate manner then they are wit [...] themselves.

30 In those words, in which it [...] said, That God is every where by h [...] Essence, we are to beleeve that there [...] more contained, then any living man [...] [Page 19] able to conceive. Lomb. 1. Sent. Dist. 37.

31 Neither yet must we conceive that God is as it were diffused through space of places by any corporeall sub­stance, so that he is half in one part of the world, and half in the other; and all in all: But he is all in heaven, all in earth, every where all in himself, and contained in no place. August. Epist. 57. ad Dard.

32 Neither yet suffereth he mixture with other things, nor is infected by other things: But he is within all crea­ [...]ures, and yet not included; without all creatures, and yet not excluded.

33 The Goodnesse, Wisdome, and Power of God is understood by his Providence over the creatures; His Mercy, Justice, and Truth, by the Go­vernment of the world: whereby those which were more wise amongst the Gentiles were brought to acknowledge [...]ll these.

34 In the book of Scripture, con­ [...]erning these and other attributes of God, there are testimonies extant for [...]umber more, for authoritie more weightie, and for perspicuitie more [...]lear.

[Page 20]35 Forasmuch as God is Immutable therefore these Attributes of God a [...] not qualities in God; but they are th [...] very Essence of God. Wisdome is not a [...] thing superadded unto Gods Essenc [...] but his very Essence.

36 There is nothing in God, whic [...] is not God himself. Bern. Serm. 80. su [...] Cant.

37 Let us understand if we can, an [...] as farre as we are able, That God [...] Good without Qualitie, Great witho [...] Quantitie, Creatour without Indige [...] ­cie, Present without Position of plac [...] Containing all things without Habi [...] Every where all without Place, Everl [...] ­sting without Time, Making all thin [...] mutable and yet himself Immutabl [...] and suffering in nothing. August. 5. [...] Trin. cap. 1.

38 That there is One onely tru [...] God, The Catholick Church beleeve [...] and professeth, being taught it of Go [...] himself in the Holy Scriptures.

39 With this Unitie of unities (tha [...] I may so speak) in the Divine Essence the Trinitie of Persons doth well agre [...] without repugnancie. The Father, th [...] Sonne, and the Holy Ghost are that O [...] onely true God.

[Page 21]40 We say that there are Three Per­sons; but not to the prejudice of the U­ [...]itie in Essence: We say that there is One God; but not to the confounding of [...]he Trinitie. Bern. lib. 5. ad Eugen.

41 Dost thou demand how this can [...]e? Let it be sufficient for thee to be­ [...]eeve that it is so: To make search be­ [...]ond the bounds and limits of the word, it is Rashnesse; To beleeve that [...]t is so as it is said, it is Pietie; To know it, it is Life eternall. Bern. [...]. d.

42 The Essence of the Father, of the Sonne, and of the Holy Ghost is all one: but to be the Father, and the Sonne, and [...]he Holy Ghost, is not all one.

43 I and my Father are one, saith the Sonne, Joh. 10.30. In that he saith One, he hath respect to the Ʋnitie of Essence; [...]nd delivereth thee from Arius: In that he saith Are, in the plurall number, he hath respect unto the Distinction of Persons; and delivereth thee from Sa­bellius. August. lib. 5. de Trin. c. 9.

44 Neither must we so think upon One God, as to forget the glory and brightnesse of the Three Persons: Nor must we so distinguish the Three Per­sons, but that still we have our thoughts upon one God. Nazianz. Serm. de Sacr. Bapt.

[Page 22]45 Let us beleeve one Divinitie without separation or confusion di­stinct: So that we neither think that there is a single Person in the Trinitie, nor a threefold substance in the Unitie; but so assigne a Pluralitie unto the U­nitie, that we take not an equalitie from the Trinitie. August. Serm. 29. de temp.

46 The Father is made of none; neither created, nor begotten, nor pro­ceeding. The Sonne is of the Father alone; not made, nor created, but be­gotten. The Holy Ghost is of the Fa­ther and of the Sonne; neither made, nor created, nor begotten, but procee­ding. Athanas. in Symb.

47 We must so avoid, in these divine matters, the name of Diversitie; that we take not away the Ʋnitie of Essence: We must avoid the name of Separation and Division; that we take not away the simplicity of the Divine Essence: We must avoid the name of Disparity; that we take not away the Equalitie of Per­sons: We must avoid the name of Alieni­etie or Discrepancie; that we take not away the Identitie of Essence: We must avoid the name of Singularitie; that we weaken not the Deitie, which being but One, is common to the Three Persons.

[Page 23]48 We must so avoid Terms of Unitie; that we take not away the Number of Persons: We must so avoid Terms of Confusion; that we take not [...]way the Order of Persons: We must [...]o avoid the name of Solitarie; that we [...]ake not away the Fellowship of the Three Persons. Thom. p. 1. qu. 31. art. 2.

49 It is well said by S. Augustine, [...]hat the Essence is predicated of the Fa­ [...]her, of the Sonne, and of the Holy Ghost; but neither as a Genus of his Species, nor as a Species of an Individu­um, nor as the Whole of its Parts; but after another ineffable and incompre­hensible manner.

50 We must not therefore denie the Sonne to be Eternall; because he is be­gotten of the Father: For he is begot­ten from all Eternitie.

51 The Eternall Father begetteth the Eternall Sonne.

52 We must understand the Beget­ting of the Sonne without passion, with­out time, without flowing, without se­paration. Damasc. lib 1. Orthod. fid. c. 8.

53 Notwithstanding the Sonne is properly said to be begotten. The Word is properly the Sonne of God: And therefore he is truly and properly be­gotten [Page 24] of the Father.

54 But observe both here and else where, whatsoever is translated from the creatures unto God, is first to b [...] purged from all imperfections: an [...] then at length that which is perfect i [...] to be attributed unto God. Zanch. 6 de trib. Elohim, cap. 7.

55 The sayings of the ancients, Tha [...] the Sonne proceeded out of the intel­lect or mind of his Father, are not bit­terly to be inveighed against: for the [...] intended chiefly to shew his impassibi­litie in that he was begotten. Nazi­anz. Orat. 2. de Filio. Basil. sup. 1. Joan.

56 Neither yet are these things t [...] be stretched too farre; but piously they ought to be expounded.

57 To speak worthily of the Per­sons, it surpasseth the strength of reason, and goeth beyond the wit of man. What it is to be Begotten, what it is to Proceed, I professe I know not. Rob. Holcoth. qu. 10. determin. referent. Biel. 1. Sent. dist. 13. qu. un.

58 Let us gather from what hath been said, this Definition: GOD is a Spirituall Essence, Simple, Intelligent, Eternall, True, Good, Just, Holy, [Page 25] Chaft, Mercifull, Most free, of Infi­nite Wisdome and Power: another from all creatures of the world, and all bodies: The Father Eternall, who of his own Essence from all Eternitie begot the Sonne his substantiall Image; And the Sonne begotten of his Father from all Eternitie; And the Holy Ghost proceeding from the Father and the Sonne: Creatour and Conserver of all things, Redeemer and Sanct [...]fier of the Church, one onely true God bles­sed for ever.

59 In brief thus: GOD is Jeho­vah Elohim, that is, one Divine Es­sence of Three Persons: The Holy and undivided Trinitie in Ʋnitie.

1 AS saving as the know­ledge of Christ our Sa­viour is; so acceptabl [...] ought the explication of the doctrine of Christ be unto us.

2 Christ is ( [...]) true God and true Man.

3 Therefore, whether a man deny Christs Divinitie, or Christs Humani­tie, it is a matter of like danger.

4 He is God, by eternall generation of the Father: He is Man, by assum­ption of the flesh, from his Mother.

5 For the Word brought not flesh with him down from heaven, but assu­med the true Humane nature from the bloud of Marie being purified.

6 This Assumption farre exceeds the course of Nature, and the reach of [Page 27] mans understanding: For it was wrought by the Holy Ghost after a peculiar manner.

7 Not after the manner of men: but by a wonderfull overshadowing.

8 That a Virgin should conceive without the seed of man; That a Vir­gin should be the Mother of a most ho­ly offspring; That a Virgin should bring forth God: This exceeds the bounds of Nature, but not the operation of the Holy Ghost.

9 The Word assumed the Humane nature, not onely true but also entire; that is, both perfect and free from all stain of sinne.

10 But he assumed it into the Unity of his Person: And therefore the As­sumption of the Flesh, is the very Perso­nall Ʋnion of the Word and the Flesh.

11 One Person did not assume an­other: But the second Person of the Trinitie assumed the Humane nature.

12 Therefore in Christ God is not one, and Man another: But one and the same is God and Man.

13 In Christ there is not ( [...]) one person and another, that is, two Persons: But ( [...]) one thing and another, that is, two Natures

[Page 28]14 For so must we hold a Dualiti [...] of Natures, that we deny not the most neare and indissoluble Unitie of Per­son.

15 It is said by the Ancients, Tha [...] the Person onely of the Sonne was in­carnate.

16 In which manner of speaking the name of Person is not opposed to the divine nature of the Sonne; but to the Person of the Father and the Holy Ghost.

17 For elsewhere it is said, and that truly, That all the Divinitie was incar­nate; but yet onely in one of the Per­sons.

18 The Person of the Word, and the divine Nature of the Word, do not re­ally differ.

19 The Divinitie is entire and per­fect in each Person.

20 Therefore inasmuch as one of the Persons was incarnate, all the Divi­nitie is said truly to be incarnate: to wit, in that one Person of the Word.

21 The Ʋnion of the divine and hu­mane Nature in Christ is Personall, but not of Persons: It is an Ʋnion of Na­tures, but not Naturall.

22 It is also an Union inseparable, [Page 29] both in respect of time and place.

23 For the Flesh which the Word once assumed, he shall never put off.

24 The Nature which he once uni­ted unto himself, that doth he never put off.

25 The humane Nature assumed doth neither consist by it self, nor sub­sist of it self: nor is it without subsi­stence, but having a subsistence in an­other.

26 It hath a subsistence after no slight manner, being supported in the Word, but by a most plenarie commu­nication of the whole Person of the Word.

27 Therefore since the Incarnati­on, neither must the Person of the Word be said to be without the Flesh, nor the Flesh without the Person of the Word.

28 What God hath joyned together, and what is joyned together in God, let no man separate or put asunder.

29 Neither must we judge it to be a bare and naked Peristasis, approxima­tion, or neare position of the united Natures, but a most intimate and neare Perichoresis, Conjunction or Union.

30 To note the Ʋnitie of Person [Page 30] the Ancients say, That this Union was made indivisibly, inseparably, indistra­ctibly.

31 To note the Dualitie of Natures, they say, That this Ʋnion was made without confusion, without conversion, without alteration, without mutation.

32 The Flesh remains finite even in this Ʋnion: Therefore there is not an exequation or coextension of Na­tures.

33 The Flesh is made partaker of an infinite subsistence by the Union: Therefore there is no separation of the Natures through distance of places.

34 By reason of this Hypostaticall Union it is truly said, The Sonne of God is the Sonne of Mary; and again, The Sonne of Mary is the Sonne of God: God is Man; and Man is God.

35 And these Propositions are fitly called Personall.

36 For their foundation consisteth in the Personall Ʋnion: and all their force, veritie, proprietie, and connexion is to be judged by the Personall union of the two Natures.

37 Neither can they, neither ought they to be referred to Logicall rules: seeing that the Incarnation of the Word [Page 31] farre exceeds the understanding of Men and Angels.

38 These are not therefore Regular Propositions: for they go farre beyond the rules of reason and Logick.

39 Neither are they to be called Figurative: For the Sonne of God is the Sonne of Man, not in a figure, but truly and properly.

40 Upon the Personall Union fol­lows the Communication of properties.

41 For seeing that the Deitie and Attributes of God are the self-same thing; and the Humanitie hath its own properties nearly pertaining to its Na­ture: Therefore the Ʋnion of the Di­vine and humane Nature in Christ brings with it a certain Communication of Properties.

42 For the two Natures do not sub­sist apart one from the other: but they are united into one Person.

43 Therefore neither do they apart or alone each what is proper to its own nature: but the Person doeth all accor­ding to the Properties of each Na­ture.

44 Hence it is that the Properties of one Nature are attributed to the Per­son, in the Concrete.

[Page 32]45 The Ancients call this commu­nication of properties [...], and most usually [...], a mutuall reciprocation, when each makes that its own which is pro­per to the other.

46 The name of the Person is put in the place of the Subject in these Pro­positions: to vindicate the unitie of the Person.

47 And words of distinction are added in the Predicate, sometimes ex­pressly; but they are alwaies implied, and to be understood: to prove the di­stinct properties of the Natures.

48 These Propositions are Recipro­call, that is, As well that which is di­vine is predicated of man, as tha [...] which is humane is predicated of God.

49 For the Union is equall: The humane Nature is as well united unto the divine; as the divine Nature unto the humane.

50 The Sonne of Man is Creatour of Heaven and Earth: The Sonne of God suffered. Both these are most true.

51 Creation is not competent to the Humanitie assumed, by condition of Nature: but yet it is most truly attri­buted [Page 33] unto the Sonne of Man, by rea­son of the Identitie of Person.

52 Suffering, in like manner, is not competent to the Divinitie, by condi­tion of Nature: but yet by reason of that intimate and ineffable Ʋnion of Natures it pertaineth to the Sonne of God no lesse then if the divine Nature it self had suffered.

53 For the Word, by assuming the humane Nature into the Ʋnitie of Per­son, appropriated Personally unto him­self all the Properties thereof.

54 That is expressed thus by Vigili­us (Lib. 2. contr. Eut.) God suffered, not in the Propertie of Nature, but in the Ʋnitie of Person.

55 Again, that Personall Ʋnion was made for the Office of the Mediatour.

56 In which, one Nature doth not rest idle, or else privately worketh and apart, the other doing nothing or some­what else: But each Nature worketh by Communication with the other.

57 From hence it is that the names of this Office are competent to Christ, and are predicated of Christ according to both Natures.

58 For the actions of both Natures do concurre to one common effect or [Page 34] perfection: and the action is, of both God and Man.

59 The Ancients call it a Coenopoeia, or a making common; and a Periphrasis, or Circumloquution.

60 Thirdly in the Office of Media­tour the humane Nature doeth not one­ly the actions of the Humanitie; but be­cause it is enriched with divine energies by reason of the most pure Union unto the Word, Therefore it both is, and also is called the organ or instrument of the Deitie, not separated or divided, but Personally united; in which, with which, and by which the Word worketh in the Office of the Mediatour. Damasc. 3. Orthod fid. cap. 17.

61 The Divine Nature in Christ, inasmuch as it is most perfect, was no­thing enriched in this union: but there was a great addition made unto the Humane Nature, inasmuch as besides, above, and beyond its own Essentiall Properties, it hath received Divine ex­cellencies in and from this Hypostaticall union, which excellencies it retaineth for ever.

62 The Ancients call it Superexalta ti­on, glorification, participation of divine dignitie, participation of divine power, [Page 35] melioration, riches, ascent.

63 That this collation of excellen­cies upon Christ was according to the Humane Nature, the Scripture doth evidently witnesse, and all the godly of old with great consent approve.

64 When as therefore such things are said to be conferred by the Father upon the Sonne in time: vvee must un­derstand that they are conferred accor­ding to the Humane Nature.

65 That so the relation may be between the Father giving and the Sonne receiving in time; not in respect of the Divine Nature, according to vvhich he is Essentially one with the Father, and doeth likewise the same things that the Father doeth, Joh. 5.19. but in re­spect of the Humane Nature, which is capable and hath need of these things.

66 Now there are conferred im­mense and infinite gifts indeed, to wit, All power, divine glory, all the trea­sures of wisdome, a quickning efficacie, power to execute judgement, present rule in heaven and earth.

67 Neither yet must we here once think of or imagine a naturall effusion of divine properties: But as the Union is Personall, so likewise is the Commu­nication Personall.

[Page 36]68 The Divinitie of the Word suf­fered no falling off of its ovvn properties: neither are those properties made pro­per to the flesh by this communica­tion.

69 But the Divine Nature of the Sonne retaining its own properties within the most neare complexure of the Person, and notwithstanding assu­ming the Humane Nature unto the communion and Ʋnitie of the Person, assumeth also the same Nature unto the communication of the divine properties; that is, In and with the Humane Na­ture, and by it as by an Hypostaticall organ or instrument, exerteth or shew­eth forth its properties.

70 Therefore the foundation of that Communication consisteth properly in the Assumption.

71 For the Humane Nature did not assume the Divine: But the Word is the Person assuming; and in it, and by it is the Humane Nature assumed.

72 The union of the Natures is equall: but so, that in this union the Word is truly said to assume, and the Flesh to be assumed.

73 And therefore although the union of the Natures be equall, yet the [Page 37] condition of the Natures united is une­quall.

74 That the Flesh is glorified by the Majestie of the Deitie assuming; that I know, and confesse: But, That the Deitie suffered any injurie by the Flesh assumed; that I deny. August. cont. Fel. c. 11.

75 To conclude, That communica­tion was made in the very first moment of the Incarnation, for as much as it is an Essentiall consequent of the union.

76 Yet the state of his Exinanition, or emptying of himself, interceded for us and for our salvation.

77 For Christ our Mediatour, that he might suffer and die for us, in the dayes of his flesh shewed not forth the full light of the glorie and Majestie communicated unto him according to his Humane Nature.

78 I say, He did not shew it forth, and yet I do not say that he was alto­gether without it: He emptied himself, not by laying aside his glorie and power altogether, but by withdrawing the use of his splendour and glorie.

79 To this State of his Exinani­tion or emptying of himself pertain, his Conception, his being born in the [Page 38] wombe, his Nativitie, his Increase in Age and Wisdome, his Obedience in the form of a servant even unto the death of the crosse, and, after that, his Buriall.

80 After the Exinanition followed Christs glorious Exaltation: to which pertain, his Descent into Hell, his Re­surrection from the Dead, his Ascen­ding into Heaven, and his Sitting at the right hand of God.

81 All which pertain to the Office of Mediatour: for which that wonder­full Ʋnion was made, of the Divine and Humane Nature, and which also Christ fulfilleth according to both Na­tures.

82 The diversitie (or dualitie) o [...] Natures in Christ, and the Unitie o [...] Person was available unto this, Tha [...] what was needfull for the redemption of man, if the Humane Nature could not, the Divine might effect; and wha [...] was not beseeming the Divine Natur [...] in any wise, that the Humane Nature might do or suffer.

83 And so he was not to be one and another; but one and the same both per­fect God, and perfect Man: that by the Humane Nature he might pay wha [...] [Page 39] was due; and by the Divine Nature effect what was expedient. Anselm. 2. Cur Deus Homo. cap. 18.

84 Bare Man could not satisfie; and God owed nothing: Therefore God was made Man, that he which owed nothing for himself might make satisfa­ction for us.

85 This Office of a Mediatour Christ so executeth, that he is unto us both a Prophet, a Priest, and a King.

86 The Propheticall office consi­steth in the Revelation of the Gospel, and in the institution and conservation of the Ministerie.

87 The parts of his Priestly office [...]re, Satisfaction and Intercession.

88 The Kingdome of Christ is consi­ [...]ered either in this life, or in the other.

89 In this life is the Kingdome of Power and Grace: That is his generall [...]ule over all things; but This com­ [...]rehendeth the speciall works of his [...]race in the Church.

90 In the other life shall be the Kingdome of glory: into which all the [...]lect being raised out of the dust shall [...]e received. Of which Kingdome Christ make us partakers, who is our King [...]lessed for ever.

1 GOD who by Natur [...] is invisible, that h [...] might be made know [...] by things Visible, wrought a work, which by the visibilitie thereof migh [...] manifest him whose work it is. Ambr [...] in cap. 1. Rom.

2 This work of God wrought i [...] time is, and is also called, Creation.

3 Which is nothing else but th [...] production of the whole Universe out of nothing, in six distinct dayes, being wrought by God through the Sonne i [...] the Holy Ghost, for the glory of God, and salvation of men.

4 The Authour then of Creation i [...] God, One in Essence, Three in Persons.

5 Moreover that Creation of all [Page 41] things, is the immediate work of God alone.

6 The Father created all things by the Word: which, as the Evangelist teacheth us, is to be understood of the Hypostaticall and consubstantiall Word of God. Joh. 1.1.

7 The Spirit of God moved upon the [...]ace of the waters, Gen. 1.2. That, as [...]he Psalmist sheweth, is to be under­ [...]tood of the breath of his mouth, Psal. [...]3.6. that is, the Hypostaticall and con­ [...]ubstantiall Spirit of God.

8 Therefore, where Moses calleth [...]he Creatour Elohim: it is rightly refer­ [...]ed to the Trinity of Persons.

9 Whereas it is said, That the Father [...]y the Sonne, in the Holy Ghost crea­ [...]ed all things: we must beware, that we [...]nderstand it not of inequalitie of Es­sence, or Power in the work of Creation.

10 For what things soever the Fa­ [...]her doeth, the same doeth the Son like­wise. Iohn 5.19.

11 But all this ought to be referred to [...]he reall distinction of Persons and the order of working in works (ad extrà, or) externall, which results from thence.

12 The Father therefore created [Page 42] by the Sonne, not as by one that worke [...] not, or an instrument separate, but as b [...] his coeternall and consubstantiall I­mage.

13 And he created all things out o [...] nothing.

14 Some things indeed immediate­ly, but other things mediately. Damasc 2. Orth. fid. cap. 5.

15 And all in six distinct dayes whence it is, that the Ancients cal [...] Creation, The six dayes works.

16 That all things were created i [...] in a moment it seems indeed agreeabl [...] unto reason: but it is against the M [...] ­saicall Scripture.

17 On the First day were create [...] the Heaven and the Earth, that is, th [...] matter of all things to be made, rud [...] and without form.

18 Light also was created, to dispe [...] the darknesse of the deep, & to inchoat [...] or beginne the vicissitude or intercours [...] of day and night.

19 That Light without doubt wa [...] something obscure: And therefore the question concerning the Nature thereo [...] is also obscure.

20 On the Second day was the Fir­mament made, that is, the whole System [...] [Page 43] [...]r comprehension of the celestiall bo­ [...]ies.

21 Above which that there are wa­ [...]ers, the Holy Spirit speaketh expresse­ [...]y: To what use, that onely knowes he which made them.

22 Let us herein beleeve the Scri­ [...]ture, whose authority is greater then [...]he capacity of mans understanding. August. 2. de Gen. ad Lit. cap. 4.

23 On the Third day at the com­mand of Almighty God were the wa­ [...]ers under the heavens gathered toge­ [...]her unto one place, and the dry land [...]ppeared. Gen. 1.9.

24 And what are the Bases or foun­ [...]ations of the Earth? what are the [...]anks of the Sea? They are The Al­mighty word of God.

25 Neither would God have the [...]arth to be unfruitfull; but caused it to [...]ring forth every kind of herb. Genes. [...].12.

26 And yet, not all for the food of man; but yet all for the use of man.

27 On the Fourth day God set the greater and the lesser Lights in the fir­mament of heaven. Gen. 1.17.

28 Which are nothing else but as it were the Chariots of the Light which [Page 44] was first made.

29 The starres, as well those th [...] are fixed, as those which are called Pl [...] ­nets or erraticall, do work upon the lower bodies, by their motion, light, a [...] influences.

30 What these influences are, it very obscure and past our finding out.

31 We must beware therefore th [...] we do not ascribe unto the starres th [...] causes of humane wickednesse: seei [...] that he which made the starres is fr [...] from all wickednesse.

32 He that is wise shall have dom [...] ­nion over the starres: Understand th [...] of true and divine wisdome, which co [...] ­sisteth in the fear and sincere worship o [...] God.

33 It is not therefore to be calle [...] Mathesis but Mataeologie, not skill i [...] Astrologie, but Vaniloquie, to go abou [...] by the starres to foretell humane action and events. Scal. Exerc. 251.

34 On the Fifth day was the Wate [...] replenished with Fishes, and the Ai [...] with Fowls. Gen. 1.22.

35 Out of water God produced the things which cannot live within th [...] water, and the things which cannot live but in the water: which is an Argu­ment [Page 45] of his Almighty Power and Wis­ [...]ome.

36 The Sixt day was the Birth­ [...]ay to all terrestriall living creatures, [...]nd to Man himself likewise, Gen. 1. [...]4, 25, 26, 27.

37 All which were created for Man; and Man for God.

38 No Creature had ever been hurt­ [...]ull unto Man; yea rather all the Crea­ [...]ures had been at Mans service, had [...]ot Man sinned. August lib. 3. de Gen. [...]d Lit. cap. 15.

39 Man by not doing his bounden [...]uty and service to his Creatour, lost [...]he dominion which was given him o­ [...]er the Creatures.

40 God being about to create man, [...]alled as it were a Councel before hand: [...]ecause he was to create a living crea­ [...]ure capable of reason and counsel.

41 After that all other things vvere [...]reated, God in the last place created Man: because he was to be the Epitome, [...]entre, Abridgement, Complement, and Perfection of the whole Universe.

32 Man was made in the Earth, [...]nd of the earth, but not to the earth, [...]nd for the earth: but he was made to Heaven, and for Heaven.

[Page 46]43 God which is the Creatour [...] Heaven and Earth would end his wo [...] in Man: Therefore he rested when [...] had made Man.

44 He made all things, I say, f [...] Man: in so much that the very Ang [...] themselves farre superiour both for N [...] ­ture and Dignitie, do at Gods appoin [...] ­ment minister as servants unto Man.

45 And what wonder is it, th [...] God made all things for Man, when [...] for Man even God himself was ma [...] Man?

46 Moses describeth not the cre [...] ­tion of the Angels: but yet notwit [...] ­standing he doth not exempt the [...] from the number of the creatures.

47 There is more subtiltie in [...] ­quiring, then fruit in finding, on wh [...] day they were created.

48. In respect of their Nature whi [...] is incorporeall, they are called Spirit [...] and in respect of their Office they a [...] called Angels.

49 They are indeed Spirits: b [...] yet they are not Simple, as God is.

50 For their (Esse and Essenti [...] Actus and Potentia) Nature and Act [...] ­ons are in them distinguished.

51 Sometimes they appear in b [...] ­dily [Page 47] shapes, and yet they are not corpo­ [...]eall: For they are but the Forms Assi­ [...]tent and not Forms Informant of the [...]odies which they assume.

52 The Angels understand by Spe­ [...]ies as well Connate as Superadded.

53 Which Knowledge of the An­gels is called Vespertine: unto which is [...]dded that which is called Matutine; [...]y which in the light of the Word they [...]re said Intuitively to know all things.

54 But what can the Intellect of [...]oore man that crawleth upon earth know or conceive concerning the In­ [...]ellect or understanding of the An­ [...]els?

55 Alas! we know not the manner of our own knowledge: And why do we [...]egin to babble like children about the knowledge of the Angels?

56 Neither are the Angels endued onely with understanding but also with [...]ower: And therefore they are called Vertues and Powers.

57 But yet this Power of theirs is finite, as is also their Essence.

58 They are Finite, not by cir­cumscription of any bodily place, but by designation of a certain Ubi.

59 Some say that the Eternity of [Page 48] God is the Measure of the Angels. Sca [...] Exerc. 359. Sect. 7.

60 This is to be understood of th [...] Measure of Perfection and not the Mea­sure of Duration.

61 That there are certain Hierar­chies or Orders amongst the Angels, w [...] deny not: But that we are able to know what they are, That we deny.

62 The Order of the Angels is onel [...] known unto him that did ordain them.

63 Whom we shall hereafter b [...] hold face to face, when we shall be [...] ­quall unto the Angels. Luke 20.36.

64 All the Angels were created b [...] God, good and perfect: For from hi [...] which is good and perfect nothing ca [...] proceed but that which is good and per­fect.

65 But some, yea a great part o [...] them by a voluntary fall fell away from that goodnesse in which they wer [...] created.

66 Which fall of the Angels, wha [...] it was, seeing that the Scripture saye [...] nothing of it, who shall declare it? The Ancients dispute that it was either Pride, or Envie.

67 The evil Angels fell without all hope of recovery: But the good Angels [Page 49] are confirmed in goodnesse, and freed from all fear of falling.

68 Which confirmation of theirs was not the Adequate and du [...] re­ward of any merit; but the free gift of God rewarding beyond all condigni­tie.

69 From the Confirmation of some of the Angels in goodnesse, and the ob­stinatenesse of others in malice, there a­rise contrary works on both parts.

70 The good Angels are praising and lauding God, and sent as ministring Spi­rits for the good of men.

71 The Angels are present with us, for good: to protect us, and to fight for us. Bern. Serm. 10. in Psalm. 92.

72 The number of the Angels is innumerable, as concerning us.

73 How the Angels conferre and discourse one with another, let them discusse and determine, who are present at their conferences and discourses.

74 The Devils by the subtiltie of their nature, and their experience for time, and also by superiour revelation may foreknow some things, but yet not all.

75 They may do many things to be admired: but they cannot work Mi­racles [Page 50] properly so called.

76 They do what they can, b [...] Gods permission: They do not, wha [...] otherwise they can, at Gods prohibi­tion.

77 And this is, such as it is, The de­scription of the first work of God which was wrought in time, that is, th [...] Creation: whereof there can be no othe [...] moving cause given but onely the super­abundant riches of his goodnesse. Da­masc. 2. Orthod. fid. cap. 2.

78 For God wrought his works no [...] out of any indigencie, but of his mer [...] beneficencie: Nothing is added unt [...] him by our praises; but he is manifeste [...] unto us by his works. Euch. lib. 1. i [...] Gen.

79 He is the Finall Cause of th [...] Universe in respect of his Goodnesse the Exemplarie Cause in respect of hi [...] Wisdome; and the Efficient Cause in re­spect of his Power. Thom. 1. qu. 46. art. 1.

80 Therefore the glory of God i [...] the Ʋltimate and chief end of Creation [...] and the good of Men is the Mediate and secundary end.

81 God which is Good, yea Good­nesse it self, did all things well, and made [Page 51] all things good whatsoever he made. To him be praise, honour and glory for ever and ever. Amen.

GOD which is Almighty is not onely the Creatour of the Uniuerse, but also the Upholder, Conserver, and Governour of the same.

2 He did all things well, and doth guide and govern all things well what­soever he at first made.

3 As nothing was made but by Gods creating Essence: So nothing is able to stand or endure but by his con­serving Power. Ansel. in Monol.

[Page 52]4 Gods upholding, supporting, and governing all creatures, is usually called Gods Providence.

5 Concerning which, Nature it sel [...] giveth an evident testimony: But th [...] Holy Scripture giveth a testimony [...]ou [...] more evident.

6 The Laws therefore of true Re­ligion do proclaim it, that All things have their being and existence, and are governed by the Providence of God. Eu­seb. 6. de praepar. Evang. cap. 5.

7 Now the Providence of God con­sisteth in these three things, His Fore­knowledge, his Purpose, and his Admi­nistring and Governing all things.

8 Which is expressed by Hugo de Sencto Victore after this manner: In the Providence of God we must consi­der his Knowledge directing, his Will commanding, and his Power execu­ting.

9 His Foreknowledge is, a most pre­sent and clear sight of all things past, present, and to come.

10 God in a moment, fixed, and not sliding; stable and immoveable, and not successive, beholdeth all things clearly altogether all at once.

11 God by the propertie of his [Page 53] Eternitie excludeth all space, and di­stinction of time.

12 As God is not said properly to Remember that which is past: so neither is he said properly to Behold afarre off the things which are to come. For to him all things are present.

13 The things which are known are mutable, transitorie, and successive: but the vision of him that knoweth, knoweth no change, alteration, or suc­cession. Polycrat. lib. 2. cap. 21.

14 By this knowledge all things are known unto God, better then they are unto themselves.

15 God beholdeth himself in him­self, and all other things likewise in himself: For from him and in him are all things.

16 This knowledge of God is im­mutable: But yet notwithstanding some things unto which Gods knowledge ex­tends it self are in themselves mutable.

17 All things are Necessary by a necessitie of Consequence, but not by a necessitie of the Consequent.

18 For it cannot be unknown unto God, who is Omniscient, which way the force of action, in causes or Agents working contingently and freely, will incline.

[Page 54]19 Yet God by this his Vision doth not inferre upon them any absolute ne­cessitie: For then should they not be free and contingent Agents.

20 It is a most grievous and hainous sinne, to make the Providence of God to be the authour and cause necessita­ting man to sinne.

21 If Gods foreknowing a man will sinne, be the cause why man sinneth; then Gods foreknowledge, is not of mans sinne, but of his own: which is impious once to imagine.

22 God doth not onely foresee (the [...]) things to be done; but also (the [...]) the cause and manner of doing.

23 He foreseeth things; he fore­seeth the causes of things: What things therefore are from their causes volun­tarie or contingent, notwithstanding Gods Providence, cease not to be such as they are of their own Nature.

24 How should the Order of causes, which is certain in the Foreknowledge of God, be the cause that nothing should be in our will, when as even our wills have place in the Order of causes? Aug. 5. De civit. Dei, cap. 9.

25 Neither is the Providence of [Page 55] God a bare Foreknowledge; seeing that God is not an idle spectatour of things: But also (a [...] or [...], Predestination or Purpose) a will & de­cree to use Providence, and take care for all things.

26 It is the part of him that is pro­vident, not onely to have knowledge, but also a will to provide for, and to do good.

27 That Eternall Purpose, after a most exact manner hath respect unto the Actuall Administration and governing things in time.

28 For whatsoever God doeth, and after what manner soever he doeth In time, by way of this Administration; That, by his Purpose he decreed to do, and in the same manner, From all Eter­nitie.

29 Gods Administration, is his Actuall and Temporall supporting and governing all things: by which he gui­deth & directeth all things well, wisely, freely, and powerfully.

30 This Administration extendeth it self to all things, at all times, and in all places: it reacheth from one end to another mightily, and sweetly doth it order all things. Wisdome 8.1.

[Page 56]41 For if it be no injurie or shame to God to have made the least and meanest things that are: then certainly it is not unbeseeming Gods majestie to govern them being made. Ambros. 1. de Offic. cap. 13.

32 All things were made of nothing: All things again would return to no­thing, did not that Chief and True Be­ing sustain and uphold all things. Which Conservation is nothing else but the con­tinuation of their Existence and Being. Scal. Exerc. 135. sect. 1.

33 As the Being of the sunne­beams dependeth on the Sunne, and the Being of the shadow, on the Body: So the Being of all Creatures dependeth on the Providence of God conserving them. Raim. de Sabaud. in Theolog. Natur. cap. 16.

34 Neither doth God onely con­serve things created, but also he doth guide, govern, and direct them.

35 And although all things are un­der Gods guidance and governance: yet he hath a care of mankind after a more speciall and peculiar manner; and yet after a more speciall and peculiar manner he hath a care of his Church which he gathereth out of mankind.

[Page 57]36 According to this his Providence, God ordinarily conserveth the appointed course of Nature.

37 For God so administreth and go­verneth all things, that he suffers them to exercise their own proper motions. Aug. 7. de Civit. Dei. cap. 30.

28 Gods Providence ordinarily worketh by means: but yet our trust and confidence must not relie upon them.

39 For there is no efficacie of the Second causes, which descendeth not from the First.

40 And yet the Providence of God is not so tied to means, but that he can work without means.

41 The vertue of all Second causes is Eminently and Causally in the First.

42 Therefore the defect of Second causes may be easily supplied by the vertue of the First.

43 Suppose the Second causes were in Act: yet notwithstanding the divine Providence can change and hinder their Effect.

44 But the Second causes cannot work without the influence of the First.

45 Moreover the divine Providence can by the Second causes produce ano­ther manner of Effect, then that which [Page 58] is agreeable to their naturall proper­ties.

46 He which gave the Laws and order of Nature, is not bound to the Laws and order of Nature.

47 The very brute beasts themselve [...] by a kind of Naturall instinct have a sense of this Providence, by which they are sustained and directed.

48 God hath a peculiar and special [...] care of Man in the whole course of hi [...] life: in his Ingresse, Progresse, and E­gresse.

49 Thine hands have made me and fashioned me together round about. Job. 10.8. And again, Thou art he that took me out of the wombe. Psal. 22.9.

50 God doth so govern our whole life, that not so much as one hair of our head doth at any time fall without his will and providence. Matth. 10.30. Luke 21.18. Act. 27.34.

51 He hath appointed Man his bounds that he cannot passe. Job 14.5.

52 Yet the divine Providence doth so guide and govern man in the whole course and end of his life, that it doth neither exclude the second causes, nei­ther yet is tied unto them.

53 Hence we may learn, That [Page 59] Marriages are in such manner Fatall, that notwithstanding they prove some­times Fatuall.

54 And, That the bounds of mans life are appointed which he cannot passe: but yet, not by any Law or decree of the (Parcae, or) Fatall sisters, nor by any Stoicall necessitie.

55 As the divine Providence go­verneth mans Life, so all his Actions.

56 But yet God concurreth to good and bad actions after a farre different manner.

57 Actions civilly good he doth go­vern in such manner, that he doth not onely conserve the Naturall Agent, and furnish him with abilitie and power for action; but doth also approve and set forward the actions themselves, and in a speciall manner sometimes moveth men unto them.

58 Actions spiritually good he doth both command & approve in such man­ner, that he effecteth them in us and by us, by his Holy Spirit.

59 As for evil Actions he neither commandeth, nor willeth, nor further­eth, nor inciteth or moveth unto them.

60 For in Evil we are not to seek so much the Efficient cause, as the Defi­cient. [Page 60] August. 14. de Civit. Dei, cap. 7.

61 Because it is rather a defect from Gods work, then any work it self. Au­gust. 14. De Civit. Dei, cap. 11.

62 God who is a most perfect an [...] pure Act, cannot be deficient: There­fore he cannot be the cause of evil.

63 Gods Providence concurreth in Evil actions, by foreknowing them, sus­taining and upholding the Nature of th [...] Agent, permitting, forsaking, delivering to Satan, setting bounds, and drawing good out of them.

46 He hardneth Negatively, that is by not softning; Privatively, that is, by taking away such softnes as there is; Tra­ditively, that is, by delivering a man unto himself and unto Satan to be hardned; Materially, that is, by show­ing signes and wonders; and Dispositive­ly, that is, by ordering and directing the induration or hardnes to a good end.

65 Hereupon saith Suidas out of the Ancients, God doth administer all things according to his Dispensation & his good will and pleasure, in that which is Good: and by way of Permission one­ly, in that which is Evil.

66 This Permission is not as of one [Page 61] imprudent, or simply unwilling, or not caring, or idly looking on, or opening a wide field to the Plots and machinati­ons of men and Satan: but it is the Per­mission of a most just judge and aven­ger, and also a most wise ruler and go­vernour.

67 God doth in such manner punish sinnes with sinnes, that yet he is not the cause of sinne.

68 And seeing that the divine Pro­vidence doth not exclude the Second causes, neither change their qualitie, ac­cording to the ordinarie manner: Hence [...]t is that in respect of the Particular [...]auses some things may be said to be [...]ortuitous and casuall, which yet come under the order of the Ʋniversall cause.

69 Chance and Fortune are the voice and words of Humane ignorance. August. 5. de Civit. Dei, cap. 9.

70 The holy Meditation upon the divine Providence may effect thus much [...]n us, That we be neither lift up in [...]rosperitie, nor cast down with despair in adversitie.

71 Let vs wholly commit our selves, [...]nd all that is ours, unto his care, who hath such a care of every one of us, as if he had but one to take care of; and such [Page 62] a care of all, that he forgets not to take care of every one.

1 PRedestination is a certain peculiar act of the divine Providence, about the sal­vation of men.

2 By it the reasonable creature is di­rected to an end which exceedeth in proportion, to wit, unto eternall life.

3 In which sense Predestination is made part of the divine Providence. Thom. p. 1. qu. 23. art. 1.

2 The doctrine of Predestination is not to be involved or concealed in the cloud of silence, seeing that it is in Scri­pture evolved or revealed by the Holy Ghost.

[Page 63]5 But we must handle it soberly, re­verently, and prudently.

6 Let us speak, not what, and as much as the curiositie of mans heart de­sireth: but what, and asmuch as the Ho­ly Ghost teacheth.

7 Predestination or Election is cal­led, The Enrolling, Registring, or wri­ting of our names into the Book of life.

8 But yet this Book of life serveth not to put God in mind of some, lest he forget them: but it signifies the Pre­destination of those which shall inherit everlasting life. Aug. 20. de Civ. Dei, cap. 15.

9 As therefore none of those that are elected do perish: So of those that have their names written in the Book of life, none are ever blotted out.

10 But they are Properly, and ac­cording to the phrase of Scripture said to be written in the Book of life, who cleave unto Christ by Faith and Perse­verance.

11 Election as well as Creation is the immediate action of one and the onely true God alone.

12 Which belongeth also to the Sonne of God, not onely as he is one with the Father and the Holy Ghost, but [Page 64] also as he is appointed to be the Media­tour.

13 In which sense we are said to b [...] elected not onely by Christ, but also i [...] Christ. Ephes. 1.4.

14 And it is an Action, not Em [...] ­nant but Immanent.

15 And it is also Ordinate: whenc [...] it is, that the elect are said to be ordain­ed to eternall Life. Act. 13.48.

16 The reason and manner of th [...] order is made manifest unto us by th [...] Gospel: by which the Mystery of o [...] salvation, which was kept secret since the world began, is now made manifest. Rom. 16.26, 27.

17 In which sense we are said to b [...] elected according to the Purpose and Foreknowledge of God. Ephes. 1.11. and 1. Pet. 1.2.

18 That Purpose is the counsel and good pleasure of God concerning the salvation of men, by faith on Christ.

19 Gods Election is merely of his grace, not according to any merits of works foreseen.

20 The onely cause and foundation of this grace, is Christ. In him the belo­ved we are freely beloved Ephes. 1.6.

21 But inasmuch as Christ profits [Page 65] no man without Faith: Therefore the mention of Christ in this businesse doth include the action of Faith.

22 In which sense we are said to be elected not onely in Christ, but also through Faith. 2. Thess. 2.13.

23 Again, Because the end of Faith (I do not mean such Faith as is tem­ [...]orarie, and endureth but for a time; [...]ut that which persevereth and conti­nueth unto the end) is Eternall Life: Therefore, when we name Faith, we understand Perseverance also.

24 The end of Election in respect of our selves, is sanctification in the kingdome of Grace, and glorification in the kingdome of Glory.

25 The end of our Election in respect of God, is the glory of God, and the clear manifestation of his mercy.

26 God willeth and earnestly wil­leth the life of a sinner: but he willeth also his conversion by the word and the Holy Spirit.

27 If the sinner refuseth and reject­eth the word, and resisteth the Holy Spirit, and so is not converted: then God willeth the death of the sinner, and that most justly.

28 These things are not repugnant, [Page 66] the one to the other; but do manifest unto us the wonderfull temper of God [...] mercie and justice.

29 What some produce, concerning the hidden will of God, contrary to hi [...] will revealed in his word: That inas­much as it is not revealed, is not with­out just cause hidden from the godly.

30 Neither doth God in word onel [...] testifie unto us that he earnestly desired the salvation of all men; but also i [...] deed and in truth.

31 The first Adam was created af­ter the Image of God: whereof immo [...] ­tality was a part.

32 All men were in the loins o [...] their first Father Adam: Therefore i [...] him they may be all said to have bee [...] created after the Image of God unt [...] immortalitie.

33 What Christ by his preciou [...] bloudshedding purchased for all, th [...] the Holy Ghost in the precious treasur [...] of the word offereth unto all.

34 The Gospel is offered unto all▪ & in the Gospel, the benefits of Christ and in them, the grace of God; and i [...] that, eternall life.

35 And thus the love of the Father, the satisfaction of the Sonne, and the [Page 67] calling of the Holy Ghost are alvvaies [...]oyned together.

36 That calling in it self, and of it self, in respect of God which calleth, is Universall: For it is his good will and pleasure that the Gospel should be preached unto all.

37 But it is made Particular by the [...]ault of men, who by their detestable contempt of the word rob themselves [...]nd their posteritie of so great a trea­sure.

38 In which sense such are said to [...]udge themselves unworthy of everlast­ [...]ng Life. Acts 13.46.

39 If we descend unto particulars: we confesse that there are many things [...]et obscure, which hereafter shall be made manifest unto all in the light of glory.

40 Neither is the Grace of God, which calleth all, to be depressed: nor [...]he Power of Free-will accepting Grace [...]o be extolled.

41 Let the salvation of men be ac­knowledged to be the mere gift of Gods grace: But let the damnation of men be attributed merely to their own fault.

42 The judgements of God we must [Page 68] alwaies acknowledge to be just, al­though they are not alwaies manifest unto us.

43 Gods grace preventeth and pre­pareth us before we can be able; it worketh in us, that we may be able; and it worketh with us, whensoever by his gift we are enabled to do any thing that is good.

44 As God in time doth justifie men and save them: So also from al [...] eternitie he decreed to justifie them and save them.

45 The action of God in time is a [...] it were a Glasse wherin we may behold his decree concerning that action mad [...] from all eternitie.

46 The reason whereof is, the im­mutabilitie of his divine will.

47 Therefore as God saveth al [...] those and onely those that with perseve­rance beleeve on Christ in time: So al­so he purposed from all eternitie to save all those and onely those that with per­severance unto the end shall beleeve on Christ, that is, He elected them unto eternall life.

48 Therefore let us with sobrietie beginne the doctrine and meditation of Predestination from the wounds o [...] Christ.

[Page 69]49 In the light of the word there shineth unto us the true light which is Christ; and in Christ, the love of God electing us unto salvation.

50 Without the path and light of the word, whatsoever we can think or imagine in our hearts, whatsoever we can speak or utter with our lips, is but darknesse and errour.

51 But on the other side if we fol­low the light of the word, we shall neither decline to the right hand of presumptuous temeritie, nor to the left hand of carnall securitie.

1 THe Creation of man, after the Image of God, in time, followed after the decree of Predesti­nation made withou [...] time.

2 I could wish that this Image o [...] God, in the first man, vvere so obviou [...] to our understanding, as it was some­times glorious, to the procuring o [...] grace and favour to the vvhole stock o [...] man.

3 But alas! (to our grief we may speak it) The knowledge of that is quite fled from our understanding, the pos­session whereof we lost long ago.

[Page 71]4 And our discourse concerning that, is not unlike unto theirs, who being prisoners in a dark and deep dungeon make enquirie after the excellencie of the light which is altogether unknown unto them.

5 That Image of God, according to the Apostles exposition, is the Image of Righteousnesse and true Holinesse. E­phes. 4.24.

6 The Image of God is repaired in those that are regenerate and born a­gain, by the renewing in knowledge. Co­loss. 3.10.

7 That light of divine knowledge is not a propertie created together with the soul of man after the fall: but it is the conformitie of the regenerate unto God by the gift and illumination of the Holy Ghost.

8 Whereupon it follows, that the Image of God is not to be defined by those things which essentially may be found in the soul of a man unregene­rate.

9 That Primitive righteousnesse and holinesse in which the Apostle pla­ceth the Image of God, doth compre­hend the light of divine knowledge, in the mind; full conformitie unto the [Page 72] Law of God, in the will; and rectitud [...] of all the powers and affections of th [...] soul, in the heart.

10 Man was a lively mirrour of di­vine wisdome, goodnesse, charity, righte­ousnesse, holinesse, and puritie.

11 His Reason was perfectly sub­ject unto God; his Will, unto his Rea­son; and his Affections and other po­wers, unto his Will.

12 There was in man no servile fear, no sorrow; but blessed rest and perpetuall exultation in God his Crea­tour.

13 He had the knowledge of God, not onely from without, in the book of the creatures; but he had also within himself inward impressions and lively characters of divine knowledge.

14 Man bore the Jmage of God, as a Sonne doth his Fathers, to whom he oweth duty and love; as a Servant his Masters, to whom he oweth reve­rence and fear; as a Souldier his Cap­tains, to whom he oweth obedience and fidelitie; as a Steward his Lords, to whom he is bound to give an exact account of his stewardship.

15 Mans outward nakednesse was a signe of his innocencie, and inward pu­ritie: [Page 73] His dwelling in Paradise did ma­nifest his inward rest and felicitie.

16 There was no motion in his body, whereof he needed to be ashamed: He thought there was nothing in him stood in need to be covered, because he felt within himself nothing that stood in need to be bridled. Aug. 11. de Gen. ad Lit. cap. 1.

17 It cannot stand with the perfe­ction of the first man, that we should attribute unto him any discord or jarre of the superiour and inferiour powers of his soul.

18 Neither do they teach sound doctrine, that say, That any disease or maladie was cured or repressed in the first man by the Antidote of originall righteousnesse.

19 They deserve to be hated of God, whosoever dispute and hold, That any evil concupiscence and such as was odi­ous unto God, was to be found in man at the first, considered in his pure Natu­rals, by reason of the matter whereof he was made.

20 To hold and say, That from the condition of the matter whereof man was made, any concupiscence of it self evil did arise in him; is injurious to the [Page 74] God of Nature.

21 Neither can it stand with the wisdome and power of God, that beside his intent any evil concupiscence should arise from the condition of the mat­ter.

22 For who can with patience heare the works of God thus blasphemed?

23 What can arise beside his intent, without whole intent nothing can arise.

24 Those reliques of the divine I­mage, which, such as they are, are still in man ever since his fall, are naturall unto him. Therefore certainly that originall and primitive rectitude was naturall un­to the first man.

25 For in those things which are Homogeneall, or of the same kind, we argue truly from the Nature of the part unto the Nature of the whole.

26 The Image of God might have been propagated (if man had stood) unto his posteritie by naturall genera­tion: And now those things which are propagated naturally, are themselves al­so naturall.

[Page 75]27 From all which it is apparent, That the Image of God was not any ex­ternall and supernaturall ornament of the first man, as a Virgins garland or Sampsons strength; but a kind of beau­ty internall, and created together with him.

28 And yet it is not the very sub­stance of man, or any essentiall part of him.

29 Man is said to have been created after Gods Image: Therfore Man him­self is one thing, and the Image of God in him is another.

30 Holinesse and Righteousnesse are onely in God by way of Essence: in Man they are not but by way of Jn­herence.

31 Immortalitie was a part of that divine Image: For God created man to be immortall, and made him to be an I­mage of his own Eternitie. Wisd. 2.23.

32 That death of the body unto which we are all subject, since the fall of Adam, is not the naturall condition of man: But it is derived upon us as a punishment, for the wickednes of his transgression.

33 It is not a debt due unto our na­ture [Page 76] as it was at first created by God: but it is our just merit and wages for falling away from God.

34 At what time man opened the gate of sin unto Satan knocking, death entred in upon him, and so passed upon all men. Rom. 5.12.

35 That immortalitie unto which man was created, as likewise the whole Image of God, was a naturall and inter­nall propertie of the humane nature.

36 In the body there was a most exact harmonie of all the qualities, and it was governed by the soul, which was created after the Image of God unto immortalitie.

37 As therefore since the fall, We are by nature the children of wrath, Ephes. 2.3. So before his fall, the first man was by nature the Son of grace and life.

38 But the Degree of Immortalitie, which was in our nature at the first in­stitution, and the degree that shall be at the perfect restitution, are farre different the one from the other.

39 The Immortalitie of the first man was, That he had power not to die: but the Immortalitie of the Elect shall be hereafter, That they cannot die. August. 6. de Gen. ad Lit. cap. 25.

[Page 77]40 And further, seeing that Immor­talitie is a part of the divine Image, from hence it is apparent, That even in the body of man there is some glimpse of the divine Image.

41 The comelinesse of the clay did argue also the beauty of the soul. Bern. Serm. 24. sup. Cant. col. 564.

42 If any one ask whether Eve was made after the Image of God, or no: we answer, that the name of Image is taken two wayes.

43 Primarily and properly the J­mage of God was resplendent in the conformitie of the soul and all the po­wers and faculties of man with the Law of God: which was common to both sexes, saving the diversitie of degrees.

44 Secundarily, the Image of God was resplendent in that externall privi­ledge of Dominion and rule, the emi­nencie whereof properly belonged unto the man.

45 And that there might be no­thing wanting to mans felicity; beside the grace of soul and body, God added also the grace of place: for he gave him his dwelling-place in Paradise.

46 Man was created by God partly Spirituall and partly Corporeall. Ther­fore [Page 87] God gave unto him also a twofold Paradise, both a Spirituall and a Cor­poreall.

47 The Corporeall or Terrestriall Paradise, was a Type and School of the Spirituall and Celestiall Paradise, that is, great tranquillitie and joy in the mind of man.

48 If any man be desirous that we should show unto him, in what part of the earth the Corporeall Paradise was situate: That we will do, if he will first plainly show unto us the situation of the earth as it was before the floud.

49 That the garden of Paradise is yet extant and to be seen: then will vve beleeve, when any man can bring us a bough or a branch from thence, or else demonstrate it unto us upon a good foundation.

50 It is certain that Henoch and Elias live in Paradise: But in what Pa­radise? Not the Terrestriall, but the Celestiall, where Christ promised the good thief that he should be. Luk. 23.43.

51 There were two trees especially, which were a great grace to the garden of Paradise: to wit, the tree of Life, and the tree of Knowledge of good and evil. Gen. 2.9.

[Page 79]52 In the tree of Life there was set before man a Preservative against sick­nesse and old age, as also a Type of eter­nall beatitude.

53 The tree of Knowledge was mans Temple and Altar: and the service which he was to have performed unto God was, To abstain from the fruit thereof.

54 After mans fall it was so called from the Event: For by tasting of the fruit thereof man learnt by wofull ex­perience, what a great good he had de­prived himself of, by reason of his sin; and what a great evil he drew upon himself by his disobedience.

55 As concerning the question about the production of souls, whether by way of Propagation, or by a dayly and immediate Creation: we do not dislike the modestie of those, which say, That it is sufficient for them to beleeve and know whither they shall come by living a godly life, although they be ignorant from whence they came. August. 10. de Gen. ad Lit. cap. 23.

56 Let me be ignorant of the ori­ginall of my soul, if so be that I can come to the knowledge of the propaga­tion of originall sinne, and the redem­ption [Page 80] of souls. Aug. Epist. 157. ad Op­tat.

57 If by the Image of God we un­derstand, according to the Scripture phrase, true righteousnesse and holinesse, The Holy Ghost witnesseth that we have lost it, and we find it true by wo­full experience.

58 For what is Originall sinne, but the losse and want of the divine Image, which succeeded in the place of Origi­nall righteousnesse?

59 This doctrine concerning the Image of God leads us as it were by the hand, that so we may come to the know­ledge of Gods mercy, and our own mi­sery: and further establisheth our hope.

60 All land and praise be given to God the Father, God the Sonne, and God the Holy Ghost: To the Father, which created us in Adam after his own Image; to the Sonne, which merited for us the renewing of that Image; and to the Holy Ghost, by whom this Image beginneth again to be renewed in us.

1 THE first man conti­nued not in the inte­gritie and perfection wherein he was crea­ted: and therefore it descended not upon his posteritie by a­ny right of inheritance.

2 He followed the deceitfull per­swasion of the Serpent, and so fell into sinne and the transgression of Gods Commandment.

[Page 82]3 In that naturall Serpent the in­fernall Serpent lay lurking.

4 So then the Serpent, which by his subtiltie deceived our first parents, was disguised: For there was a Devil in the shape of a Serpent.

5 He sets upon the woman first be­ing the weaker, and not to be compared with man for the gift and endowment of wisdome.

6 By a treacherous and deceitfull question, about the meaning of Gods commandment, he solicits her to a ve­ry dangerous kind of doubting.

7 Outwardly with a feigned voice he propounds a question unto her: In­wardly he wounds her soul with veno­mous darts, and inspires into her the poyson of doubting.

8 Afterwards being grown more audacious and hold by reason of his suc­cesse, he turns Eves doubting into an open deniall.

9 He accuseth God of Envie and Malice, being himself more malicious: By a feigned pretense and promise of divine excellency and wisdome he de­ceived her, being himself most remote from divine wisdome.

10 The Causes then of our first Fa­thers [Page 83] fall were, the Devil seducing, and himself freely and willingly con­senting.

11 We must not in any case make God to have an hand or bear a part in mans fall: because God is good, and the au­thor of nothing but that which is good.

12 As God created man at the first, so it was his will that he should alwaies have continued: And therefore God did not by any secret decree or com­mand force him to fall.

13 God is not the authour of that thing, whereof he is the punisher and a­venger: The iniquitie which he punish­eth is not of his doing. Fulgent. lib. 1. ad Monim.

14 God gave unto man, before his fall, a perfect Power that he might have not fallen; and an entire will that, if he would, he might have had no wall to fall: and further he added a most severe commination of death, that so he might have been kept from falling.

15 Man was not created that he should have a will to sinne; and yet he was set in that libertie that he might have a will; but he was also furnished with such light, that, if he would, he might have had no such will.

[Page 84]16 For God hath no need of the righteousnesse of the upright and straight, or the iniquitie of the crook­ed and perverse. August. 11. de Gen. ad Lit. cap. 7.

17 No perfection is added unto God by his externall works, which are but the prints and footsteps of his in­ward perfection.

18 Incredulitie and unbelief, ac­cording to the order that Moses hath set down in his description, was the first sinne of man.

19 As long as the word and faith is retained in the heart, there is no proud swelling or lifting up of ones self against God.

20 Whatsoever was first for order of internall intention: certainly incre­dulitie was the first sin for order in the act of externall commission.

21 Neither had the mind of man, being illuminated with such divine light as it was, ever turned away from God by pride, unlesse first it had made a secession or revolting from the word.

22 The Apostle denies that A­dam was deceived. 1. Tim. 2.1 [...]. which we must understand, of the [Page 85] manner and order of being deceived.

23 Though we should grant that Adam was not deceived by another; yet he was deceived by himself.

24 It is an idle question, to ask whether of the two sinned more grie­vously, Adam or Eve. They sinned both, unlike indeed for Sex, but a­like for Pride. Aug. 11. de Gen. ad Lit. cap. 35.

25 The opening of their eyes, which followed immediately upon their fall, was nothing else but the sense of their sinne, and the sting of a terrified con­science.

26 They saw that they were naked, that is, bestripped of the robe of inte­gritie and innocencie, with which they were invested at their first creation. They knew before their fall that they were naked: but their nakednesse was such as was neither shamefull not dis­gracefull.

27 They felt after their fall, that their flesh was incited to lust, and that the law of their members was shame­fully repugnant to the Law of their mind.

28 What great darknesse seised up­on their understanding presently after [Page 86] their fall, it is apparent from hence, in that they thought with fig-leaves to hide themselves from his sight, whose eyes are much clearer then the sunne.

29 Fain would they have been con­cealed from him, from whom nothing can be concealed: and hide their flesh from his sight, who is the beholder of the heart. August. 11. de Gen. ad Lit. cap. 34.

30 With their blindnesse of mind there was also joyned the trembling of heart: For they were affrighted with the shaking of a leaf; who before were delighted with the presence and confe­rence of God.

31 They are called before Gods Tribunall, or Judgement-seat, and be­fore him their cause is examined: and so punishment follows close upon their sinne.

32 This sinne of our first parents corrupted and putrified the humane na­ture, which was all in them, and no part in any other. Anselm. conc. virg. cap. 2.

33 Adam was, and in him were we all: Adam was undone; and in him are we all undone. Ambros. in cap. 15. Luc.

[Page 87]34 If the parents lands be confis­cate, their children lose their inheri­tance.

35 From a corrupted root spring forth evil fruits; from an impure foun­tain flow forth filthy waters; and of parents which are leprous, children al­so are begotten which are leprous.

36 Even so, of our first parents be­ing destitute of originall righteousnesse, and infected with the pollution of sin, such children are begotten as they them­selves; that is, destitute of righteous­nesse, and infected with sinne.

37 For Adam begat a Sonne: not after the Image of God; but in his own likenesse, that is, corrupted with sinne.

38 The Personall sinne of Adam corrupted his Nature, and the corrupti­on of Nature is by carnall generation propagated unto the person of his off­spring.

39 Adam sinned; not as a private man: but as the lump, masse, and head of all mankind.

40 As his Nature; so likewise the corruption of his Nature is propagated unto his posteritie: As his sinne; so al­so the guilt, which is a consequent of his sinne.

[Page 88]41 And this is that which we call Originall sinne: which whosoever they be that deny or extenuate, they detract exceedingly from the grace of God.

42 They which plead so much for Nature, are enemies unto Grace.

43 Concerning this Originall sinn [...] not onely the most clear oracles of the Holy Ghost bear witnesse, but also all Actuall sins, and the grievous weigh [...] and burden of divers calamities, an [...] death it self, and likewise regeneration, which is necessarie for all men toward the attainment of eternall life.

44 Therefore vain and frivolous i [...] that which is said by Pelagius, That f [...] came into the world by imitation, no [...] by propagation.

45 For death, which is the wage [...] of sinne, reigned even over them tha [...] had not sinned after the similitude of A­dams transgression. Rom. 5.14.

46 And we are by nature the chil­dren of wrath and not by imitation, [...] the Apostle teacheth, Ephes. 2.3.

47 This sinne is called Original [...] not from the originall of the universal [...] nature, or the humane nature; but from the originall of every person descended from Adam since his fall.

[Page 89]48 Moreover it is called Originall in reference to Actuall sinnes, whereof it is the common head and fountain.

49 As for the quidditie of the thing, it is not onely the privation of originall righteousnesse, but it is also the position of a vitious qualitie, and guilt which is a consequent or follower of them both.

50 Hence it is, that from our pa­rents we are damned before we are born. Bern. in Med. cap. 2. Col. 1190.

51 Evil concupiscence, in which the power and force of originall sinne doth chiefly appear, is not onely the punishment and cause of sinne, but it is also sin it self.

52 For there is in it disobedience and rebellion against the dominion and law of the mind. Aug. lib. 5. contra Juli­an. cap. 3.

53 Neither hath the vice of evil concupiscence place in the inferiour fa­culties of the soul onely, but also in the superiour.

54 For the will of a man not yet regenerate is prone to evil and to vani­ties.

55 Amongst the works of the flesh these are reckoned, Heresies, Idolatrie, [Page 90] Strife, Variance, &c. Gal. 5.20.

56 From whence we may gather evidently, That the Flesh is to be taken for the whole man, such as he is since the fall without the grace of God and regeneration.

57 By Originall sinne the whole na­ture of man was most intimately and in­wardly corrupted: But yet we must di­stinguish between the vice, and the ve­ry substance of man. For the substance of man is the good work of God and Nature.

58 Sinne is an evil Adjunct, or evi [...] present with me, saith S. Paul Rom. 7.21. Therefore it is not any thing con­sisting or subsisting of it self.

59 Men are conceived in sinne: Therefore they are not very sinne i [...] self.

60 The whole man is the subject o [...] originall sin, with all the powers of th [...] soul and members of the body.

61 Originall righteousnesse was no [...] onely an equall and just temperamen [...] of the body, but also a rectitude of al [...] the powers of the soul, and an intrinse­call ornament.

62 So Originall sinne, which suc­ceeded in the place of originall righte­ousnesse, [Page 91] is not any diseased qualitie of body, but an infection of all the pow­ers of the soul.

63 For, Habit and Privation are to be considered with reference to the same Subject.

64 This evil is propagated by car­nall generation.

65 Therefore Man since the fall, is flesh, because he is born of flesh, John 3.6 He is by nature the child of wrath. Ephes. 2.3. By being born then he con­tracts sinne, for which he becomes the childe of wrath.

66 Whosoever therefore are born of parents according to carnall generation, are also guilty of originall sinne.

67 Therefore euen the children of the faithfull, and those that are born again, bring this originall sinne and pollution with them into this world.

68 For it is Regeneration and not Generation that maketh Christians. Au­gust. 3. de peccat. merit. & remiss. cap. 9.

69 Men are made and not born Christians. Tertull. in Apol. cap. 17.

70 Onely He was born without sinne, who without the seed of man was conceived by the Holy Ghost in the wombe of the Virgin.

[Page 92]71 He is not infected with the pol­lution of sinne, who was born holy and sanctified from the sanctified wombe of the Virgin.

72 To the participation of this pri­viledge and dignitie (that is, To be free from Originall sinne) we do not admit the blessed Virgin herself.

73 We say, That the glorious Vir­gin Mary conceived by the Holy Ghost; not, That she was conceived by the Holy Ghost: We say, That a Virgin brought forth; not, That she was brought forth of a Virgin. Bern. Epist. 174. ad Lugdun.

74 Some effects of Originall sinne are onely punishments: some are both punishments and sinnes.

75 Punishments are both Tempo­rall and Eternall: as sundry calami­ties, innumerable swarms of diseases, temporall death, the wrath of God, and eternall damnation.

76 Punishments and sinnes both, are evil motions of concupiscence, dam­nable desires of the heart, and an heap of actuall sinnes.

77 The pravitie of originall sinne draweth us headlong into vice. Cassi [...] ­dor. in Psalm, 118.

[Page 93]78 The number of these actuall sins, are in respect of us altogether number­lesse. For who can understand his er­rours? Psalm. 19.12.

79 The bloud of Jesus Christ clean­seth all those that beleeve, from all sinne, both Originall and Actuall 1. John 1.7.

80 With which we are sprinkled in Baptisme, which is therefore called the holy and saving laver, or the wash­ing of regeneration. Tit. 3.5.

81 Unto which Regeneration, Re­novation, or renewing, is added as an inseparable companion: though it be not altogether absolute and perfect in this life.

82 For if there were a perfect re­newing in Baptisme, then would not the Apostle say, That the inward man is renewed dayly. Aug. 2. de peccat. merit. & remiss. cap. 7.

83 Knowing therefore the extreme corruption of our nature, let us send up our prayers and sighs unto Christ our Physician, to renew us every day more and more, till at length we be perfectly renewed in the life to come which is e­ternall.

1 THE Poyson of Origi­nall sinne hath quite overrunne, and in­wardly infected all the powers and faculties of man.

2 Whereupon there must needs fol­low great Detriment and Decrement, or losse and decay in them all.

3 The Powers and Faculties of man are chiefly to be estimated by the Reasonable Soul, which was created after the Image of God.

4 The Faculties of the Reasonable [Page 95] Soul are two; a Mind, to know and understand; and a Will, to elect and choose.

5 From the concourse of these two faculties ariseth that which is common­ly called Free-will.

6 Which is a Facultie both of the Mind and the Will: For the arbitre­ment or judgement is of the Mind, and the Freedome or Libertie is of the Will.

7 Libertie or Freedome is attribu­ted unto the Will, first having a respect unto the Manner of Working, which is Free and Voluntarie.

8 For it is not compelled or violent­ly carried away by any Externall mo­tion, neither doth it work onely by a Naturall instinct, but it hath an Inter­nall and Free principle, or cause, of its own motion.

9 This Libertie is a naturall and essentiall propertie of the Will.

10 And therefore it was not lost by the fall.

11 For the Will did not cease to be a Will by reason of the fall.

12 This Libertie from coaction or necessitie, is called Interiour Libertie, or Libertie in the Subject.

13 Therefore the Will of man in [Page 96] this respect is alwayes free, though no [...] alwayes good. August. in Enchirid. cap. 30.

14 But yet the will of man is so free, that still it must needs acknowledge the all-ruling power of God.

15 And therefore it is not free from Law and Obligation.

17 For God hath imprinted in the mind of man certain Naturall Moti­ons, the light and leading whereof the Will must follow.

17 If it follows them, it is free.

18 For the True Libertie and Free­dome is, to serve God, and to obey his Law.

19 In which sense Tullies saying is very good, in his Oration for Cluentius, We are servants to the Laws, that so we may be freemen.

20 Therefore as in respect of Li­bertie or freedome from coaction man hath alwayes free-will, yea since his fall:

21 So in respect of Libertie or Freedome from obligation man hath ne­ver free-will, neither had he before his fall.

22 Again, this Libertie or Free­dome of the Will is estimated, in respect [Page 97] of the Object, which is either good or bad.

23 This is called Libertie unto the Object, and Interiour.

24 What this Libertie or Freedome of mans Will is, it will best appear from the consideration of the divers states of man.

25 The Libertie in man before his fall, was a facultie of his Reason and his Will, by which he might sinne or not sinne, stand or fall. Anselm. de lib. ar­bitr. cap. 7.

26 For his Will, even then, was not immutably determined to that which is good.

27 The Will of man was set as it were between two paths: There was set before him life and death. Ecclus 15.17.

28 In his Mind there shined the light of Wisdome; in his Will there was conformitie to the will of God: But yet notwithstanding there was left in him a Libertie, either to persevere in the goodnesse wherein he was created, or to fall away from it.

29 This may be called a Libertie of rectitude, a Libertie from servitude and miserie.

[Page 98]30 But it was not any essentiall pro­pertie of the Will, but a separable acci­dent.

31 For as by falling it might be lost: so too truly may we speak it, and not without grief, it was lost.

32 Man abusing his Free-will lost both himself and it. August. in Enchir. cap 30.

33 In which respect the Will of man is no longer free, but servile and captivated.

34 Whosoever committeth sin, is the servant of sin. Joh. 8.34.

35 The Image of God being lost by the fall, the Libertie of rectitude and power of choosing good was also lost.

36 In place whereof there succeeded extreme corruption of the faculties and powers, and an unbridled propension and greedinesse to that which is evil.

37 Hence it is, that the Will of man man since the fall is onely free to that which is evil; which is a wretched and miserable kind of freedome.

38 Or rather it is to be accounted a most heavy and grievous kind of ser­vitude.

39 The Apostle calls it a Freedome from righteousnesse. Rom. 6.20. For [Page 99] man refusing to be a servant unto righteousnesse, became subject to the yoke of sinne and iniquitie, and so a ser­vant to an ill Mistresse. August. de verb. Apost. serm. 12.

40 The Soul of man, under this voluntarie and unhappily free necessitie, is held both as a Bond-woman and a Free.

41 A Bond-woman for necessitie, but for Will free. Bernard. Serm. 81. sup. Cant.

42 The Will of man since the fall is prone to that which is evil; and yet it ceaseth not to be free: because it is not forced by compulsion to that vvhich is evil, but doth freely & willingly choose and embrace it.

43 From whence it appeareth, that the inward Libertie of Will may consist and stand together with the servitude of sinning.

44 As the Libertie doth consist with the immutabilitie of doing good, and with the confirmation in goodnesse.

45 Whereof the former as onely belonging unto God, and the latter un­to the good Angels.

46 There remained therefore in man, yea after the fall, Freedome of [Page 100] Will? but we must understand it of Freedome from coaction.

47 The Freedome of Will perished in man: if we understand it of the pow­er of choosing good, and eschewing evil.

48 For in the place of Light, which shined in the understanding of man be­ing created together with him, there suc­ceeded darknesse. Ephes. 5.8.

49 Wherefore the understanding of man, as concerning the saving know­ledge of God, is not onely blind, but quite obscured and put out.

50 The Will is become subject un­to the tyrannie of sin, and waiteth upon it as a slave.

51 In which respect men are said to be dead in their sinnes. Coloss. 2.13.

52 Because by nature they can do nothing, but he rotting and stinking in the grave of their sins.

53 Wherefore Conversion is the work of God alone, in which work man is merely and altogether passive.

54 It is God which openeth the heart of man at his conversion: it is he which doth soften it, circumcise it, and renew it.

55 It is God that worketh in us [Page 101] both to will and to do, of his good plea­sure. Philip. 2.13.

56 Man indeed hath an externall power, freely to move himself from place to place, and so may perform some civill act of justice.

57 Which of it self indeed, as it is an act, is no sin: but because the person is not yet reconciled unto God, in ano­ther respect is a sin.

58 So that the saying of the Apostle stands firm and sure: Whatsoever is not of faith, is sin. Rom. 14.23.

59 For, That works may be truly good, and that in the sight of God: It is necessarie, that they be done after a good manner, by those that are good, and to a good end.

60 Although then, as concerning outward actions belonging to the life of man, or the outward exercise of re­ligion, there is left some libertie to the will of man:

61 (For, as the Apostle witnesseth, The Gentiles which have not the Law do by nature the things contained in the Law. Rom. 2.14.)

62 Yet, as concerning the begin­nings of spirituall motions, and the per­forming of acceptable service unto God, [Page 102] man hath no power left unto him; no, not at all.

63 For, We are not sufficient of our selves to think any thing that is good, as of our selves: but our sufficiencie is of God. 2 Cor. 3.4.

64 Therefore every good thought, every godly resolution, every good pur­pose, every good motion of Will is from God: by whom we are able to do some­thing that is good; but without him, no­thing. August. de dogm. Eccles. cap. 17.

65 And yet that libertie in exter­nall works and actions of this present life, is not without some hinderance and impediments.

66 Men often take counsel toge­ther, but God which guideth and go­verneth all things, often bringeth it to nought. Isai. 8.10.

67

68 Moreover great is the tyrannie of Satan, who by Gods permission draweth, whither he listeth, the wills of the reprobate being intangled in the cords of their sins.

[Page 103]69 The weight and burden of sundry businesses doth often disturb the judge­ment of the Understanding, and the ar­bitrement of the Will.

70 Unto which externall impedi­ments is also added an internall weak­nesse in the powers of man, even in ex­ternall things, arising from sin.

71 With which weaknesse there is also joyned a disorder of the affections, which like a torrent oftentimes carries away the Will, and perverts the judge­ment of the Understanding.

72 Which consideration of our pow­ers in spirituall things altogether abo­lished, and even in externall things much weakned, sets before us the great­nesse of Gods grace to be acknowledged by us in our conversion and salvation, driveth securitie out of our hearts, pul­leth down the crests of pride, and ma­keth us more diligent in praying, and keeping the gifts of the Holy Ghost.

73 After Conversion, the Will of man being freed is not idle, but through power given from above is made opera­tive, and a fellow-worker with God.

74 The Holy Ghost, without us, worketh in us to will that which is good. And when we will, and will [Page 104] after such and such a manner, it is he that worketh together with us, to en­able us to work.

75 For the children of God are so moved to working, that they also have a part in the working. August. de cor­rept. & grat. cap. 2.

76 This may be called Libertie or freedome from the service of sin: For where there is the Spirit of God regene­rating and illuminating a man, there is Libertie or freedome. 2 Cor. 3.17.

77 But yet that Libertie or freedome of the Will being freed standeth still in need of the aid and guidance of the Holy Ghost.

78 For seeing that even in the rege­nerate the flesh lusteth against the spirit, and the spirit against the flesh. Gal. 5.17. therefore they are not fully free from all sin.

79 In the spirit of the regenerate there is a free servitude, and in the flesh of the regenerate there is a servile freedome.

80 In the other life at length the regenerate shall obtain full and ple­narie libertie or freedome of will, by which they shall be freed not only from the service of sinne, bur also from all [Page 105] manner of sinne, from all miserie, and from all fear of falling.

81 Which may be called a Liber­tie or freedome from sinne and mutabi­litie.

82 By which they shall not onely not sinne, but also have no power to sinne at all. To that Libertie and freedome Christ bring us, who is the authour of our Libertie and freedome.

1 THE Word and the Sa­craments serve for the repairing of man, be­ing soveraign Antidotes and preservatives a­gainst the poyson of sinne and our spi­rituall diseases.

[Page 106]2 The Word is reduced to two chief heads, the Law and the Gospel.

3 By the Law we come to the know­ledge of our diseases: and by the Go­spel we are directed to our Physician.

4 For the Law was given by Moses, but Grace and truth by Jesus Christ. John 1.17.

5 The Law which was given by Moses is divided into the Morall, the Judiciall, and the Ceremoniall.

6 The Morall Law was onely re­peated by Moses by a solemn promul­gation: for it was at first ingraven in the heart of man.

7 And it is the Glasse of Gods Eter­nall justice; The glasse of Natures per­fection, such as it was before the fall; The glasse of Sinne and the inward corruption of Nature since the fall; The glasse of Obedience, which the re­generate are to perform; and the glasse of Perfection, which shall follow in the life to come.

8 They which would have this Law to be thrust out of the Church, deserve themselves to be thrust out of the Church.

9 For they gainsay Christ, who be­gan his preaching from the expounding [Page 107] of the Law. Matth. 5.6, 7.

10 They gainsay the Apostles, who preached Repentance and Remission of sinnes in the name of Christ.

11 The Law is indeed a Glasse to behold Sinne, but it is not a remedie to cure sin.

12 But yet unlesse we first come to a sight of our sinne, we can have no desire or will to seek for a remedie.

13 For They that be whole need not a Physician. Matth. 9.12. that is. They that think themselves to be whole: for indeed all men are not onely sick, but even dead in their sins.

14 The Law was given, that we should seek for Grace. August. de Spir. & Lit. cap. 15.

15 What the Law commands, Faith obtains. Idem, Homil. 29. in Jo­an.

16 By the Law sin is made known unto us, and by Faith it is abolished. Ambros. in 3. cap. Rom.

17 And therefore the ministerie of death was in this regard necessarie: that we might desire and seek for life in Christ.

18 God poureth not the oyl of Mercie but into the vessel of an humble [Page 108] and contrite heart. Bern. serm. 3. in An­nunc. Col. 113.

19 God doth not pardon, unlesse thou dost first acknowledge thy sinnes: neither doth he cover them, unlesse thou dost first lay them open: neither doth he send comfort, unlesse thou beest first grieved for them.

20 The Law is the perfect way to Eternall life, but it was weak through the flesh. Rom. 8.3. And therefore it is not available for us unto Eternall life!

21 The Law is spirituall. It re­quires intire obedience of body, of soul, and spirit, inward & outward, through­out all the parts of our life: It requires that our thoughts, words and deeds be spirituall: It requires soundnesse and Perfection of Nature every way.

22 But we are carnall. Rom. 7.14. We are born flesh of flesh. John 3.6. Neither are we altogether freed from the old flesh in this life.

23 Therefore we cannot fulfill the Law in this life.

24 There is no man that sinneth not. 1. Kings 8.46. Now we know that, To sinne and To fulfill the Law, these are contrarie the one to the other: There­fore [Page 109] there is no man that can fulfill the Law.

25 That every mouth may be stop­ped, and all the world may become guil­ty before God. Rom. 3.22.

26 God by the word of the Law hath concluded all under sin. Rom. 11.32. Galat. 3.19.

27 The Rule of the Affirmative precepts, or commandments, is that First, Of the loving and fearing God above all things.

28 The Rule of the Negative pre­cepts, or commandments, is that Last, Of not coveting. August. de perfect. just.

29 Therefore the Affirmative pre­cepts, or commandments, are not satis­fied or fulfilled by the love and fear of God begunne in us, in any kind vvhat­soever.

30 Neither are the Negative pre­cepts, or commandments, satisfied or fulfilled by our abstaining from out­ward offenses in any kind whatsoever.

31 Though we should begin our outward obedience in never so great a measure, and eschew outward offenses: yet still we should fail in the first and last commandments.

[Page 110]32 Therefore in the Decalogue, or Ten Commandments, there is ex­presse mention made of the outward & grosser offenses: that the mind of man may conceive by the judgement of God, what to judge of the grievousnesse of inward offenses.

33 Before God he is an Adulterer, not onely that lies with another mans wife, but whosoever looketh on a woman to lust after her. Matth. 5 28.

34 Before God he is a Thief, not on­ly that takes another mans goods from him by force, but whosoever doth usurp them, by coveting them in an unlawfull manner.

35 Gods Laws and Commandments do not onely bind the hand and the o­ther outward members, but the whole man.

36 Who can say, I have made my heart clean, I am pure from sinne, my heart is free from concupiscence? Prov. 20.9. Who then can boast, that he i [...] not a transgressour of the Law?

37 Therefore the promises of the Law profit us nothing.

38 But, in Christ, All the promise of God are Yea, and Amen. 2. Cor. 1.20.

[Page 111]39 For, what the Law could not do, God sending his Son hath done for us. Rom. 8.3.

40 But, if righteousnesse come by the Law, then is Christ dead in vain. Gal. 2.21.

41 And if the regenerate do perfe­ctly fulfill the Law, why do they pray dayly, Forgive us our trespasses, accor­ding as they are taught by Christ? Matth. 6.11.

42 If there be no trespasse commit­ted, why is forgivenesse required?

43 Moses hands are heavy, and the yoke of the Law is unsupportable. Exod. 17.12. Bern. serm. 3. in Cant.

44 Moses face shineth so, that we are not able to look on it. Exod. 34.29. 2. Cor. 3.13.

45 Moses is of a slow tongue, his words are harsh: we cannot heare and obey them. Exod. 4.10.

46 The Tables of the command­ments are of stone: Exod. 24.12. They break our hearts in pieces, but they do not cure them.

47 It was not Moses, but Ioshua, that brought the children of Israel into the promised land: It is Christ and not Moses that leadeth us unto eternall life.

[Page 112]48 The Law is the Hammer of Death, the flashing of Hell, and the Thunderbolt of Gods vengeance.

49 This profit the Law brings with it, That it convinceth a man of his in­firmitie and weaknesse, and compelleth him to suc unto Christ for the medicine and remedy of grace, to strengthen him. August. Epist. 200. ad Asell.

50 Let us therefore learn to know the voyce of the Law, that so we may come to know the comfortable voyce o [...] Christ our Shepherd.

51 Whatsoever sheweth unto us sin, vengeance, and death, it is in the place and stead of the Law, and doth the of­fice of the Law, whether it be in the Old Testament or in the New.

52 We must not therefore appro­priate the Law to the Old Testament, and the Gospel to the New.

53 There was indeed a solemn pro­mulgation of the Law made in the Old Testament, and of the Gospel in th [...] New:

54 But yet the Doctrine as well o [...] the Law as of the Gospel sounded i [...] both Testaments.

55 Neither in the New Testamen [...] onely, but also in the Old, come we t [...] [Page 113] [...]he knowledge of sin by the Law, and of the abolishing of sin by Christ.

56 The Ceremoniall and Judiciall Laws in the Old Testament, are abro­gated.

57 For the Ceremoniall vvere but Shadows and Types of Christ: and therefore at the coming of Christ they expired.

58 The Judiciall were fitted for the Commonwealth of the Jews: which God would have to be kept within such bounds untill the coming of Christ.

59 But yet the Ceremoniall and Ju­dicial Laws are so abrogated, that what­soever in them is Morall, still abideth.

60 And the Mosaicall Ceremonies, by an Allegoricall exposition, may be fitted to serve for our edification.

61 So much of the Law in Gene­rall. Now we are to make enquirie in Speciall concerning the Decalogue, or the Ten Commandments, and concern­ing Images.

62 The Number of the Command­ments is certain, but the Order of them is not so certain.

63 As concerning their Order [...]hen, it is but a matter of question, and not a matter of faith.

[Page 114]64 We must not therefore move unnecessarie stirres and contentions about it, to the disturbing of the peace of the Church: neither must we suffer our Christian Libertie in such things to be captivated by our adversaries.

65 Christian Libertie admitteth of Historicall Jmages: But as for Jdo­latrous, Superstitious and Lascivious, them the Law of God abolisheth: And as for such as truly cause Scandal, Charitie taketh them away.

66 As often therefore as there ac­creweth unto them an opinion of wor­ship, in so much that Divine honour is given unto them; or, that they are thought to have in them any peculi­ar sanctitie; or, that men imag [...] that God is so tied unto them that he is there present in a more peculiar man­ner, and heareth mens prayers more effectually there then elsewhere: The use of them is no longer indifferent.

67 Neither yet doe I commend the saying of that Greek Pelusiot, in the seventh Synod, to this purpose; That a temple unles it were adorned with Statues, images and pictures wa [...] nothing worth, and not to be regarded.

68 For my part, I like not the mul­titude [Page 115] of sumptuous and costly images. For fear lest it come to passe, as Ber­nard complaineth, that whilest the Church shines gloriously in the walls, it look pitifully in the poore; lest, whilst the stones are covered with gold, the children starve for want of cloth­ing; and whilest rich mens eyes are pleased, poore mens purses be exhaust­ed.

69 As therefore in other things which we call indifferent, so also in this there is a Christian prudence required, that we give no scandal to our weak brethren by the unseasonable use here­of: neither yet must we give place to those, which come in privily to [...]p [...] out [...]r libertie which we have [...] Christ Je­sus, that they may bring us [...] bondage, Gal. 2.4.

70 He which heretofore wrote his Law in tables of stone with his own finger, write them likewise in our hearts by his Holy Spirit.

1 THE Gospel is Paral­lel to the Law.

2 The Doctrines of both have a celestiall Originall.

3 In both, there is life eternall pro­mised▪ but in a different manner.

4 In the Law it is promised [...] those that perform perfect obedience: but in the Gospel it is promised [...] those that truly beleeve on Christ.

5 The Doctrines of both are to be propounded unto us in the Church.

6 For both of them are of necessa­rie use in the conversion of man.

7 Both of them are most nearly [Page 117] joyned together in the heart and pra­ctice of a Christian man.

8 But yet they are so conjoyned, that notwithstanding they are accurately to be distinguished.

9 For if we either take quite away, or else weaken the difference which is between them, we pull down the very Tower or Pillar of Christianitie.

10 Neither yet must we make them so contrarie the one to the other, as that the one should destroy the other.

11 For, The Law is not against the promises of God. Gal. 3.21.

12 But, The Law is established through faith. Rom. 3.31.

13 What the Law requireth of us, that hath Christ fulfilled for us: as it is declared unto us in the Gospel.

14 For Christ is the end, and ful­filling of the Law for righteousnesse to every one that beleeveth. Rom. 10.4.

15 The righteousnesse of the Law is fulfilled in us by Christ. Rom. 8.4.

16 Moreover Faith kindled in our hearts by the Holy Spirit, through the voice of the Gospel, worketh by love. Galat. 5.6.

17 And Love is the summe, or ful­filling of the Law. Rom. 13.10.

[Page 118]18 And thus the Law is written in our hearts. Jerem. 31.33.

19 But yet this love is not perfect in this Life.

20 And therefore we cannot per­fectly fulfill the Law.

21 Our Obedience here is but In­choate, or begun: it shall be complete and consummate in the Life to come.

22 The Gospel, according to the Etymologie of the Greek name inter­preted, signifieth, a good message, or good tidings.

23 For it brings unto us the good tidings, How that by the counsel of the most sacred and Holy Trinitie, Christ both God and Man was appointed to be our Mediatour and Redeemer.

24 And again, How that Christ by hi [...] most holy obedience hath perfectly ful­filled the Law for us; and merited th [...] grace of God, remission of sinnes, th [...] gift of the Holy Spirit, righteousnesse and life eternall for the whole world.

25 And again, How that those be­nefits obtained by Christ are applie [...] unto those that beleeve, and are bestow­ed merely of grace.

26 Therefore, because the preach­ing of this Doctrine bringeth with i [...] [Page 119] most plentifull matter of joy, The Pro­phets and Apostles, the better to ex­presse it, have made choyse of these two words Bisser and [...], which signifie good tidings.

27 Some derive Bisser from Basar signifying flesh, which signifieth, To de­clare fleshy and soft things.

28 Others give another reason of the name: because Bisser signifies, To declare joy unto all flesh.

29 That so the condition and na­ture of this doctrine may be declared: How that in it all good things are freely offered unto us.

30 And again, That the condi­tion of the hearers thereof may be ex­pressed: How that they are flesh, and so subject to many infirmities; and there­fore must not in any case neglect his so great salvation offered by God.

31 Bisser and [...], words of good tidings, are commonly used, when we hear of enemies put to slight, from whom there was great fear of im­minent and apparent danger; and like­wise when it is declared that peace is re­stored. 1. Sam. 4.17. 1. Sam. 31.9. 2. Sam. 1.20. 2. Sam. 4.10. 2. Sam. 18.19.

[Page 120]32 So the Gospel declareth unto us. That God hath delivered us out of the hands of our enemies. Luk. 1.74. That he hath delivered us from the power of darknesse. Coloss. 1.13. That he hath spoiled principalities and powers, and made a shew of them openly, triumphing over them. Col. 2.15.

33 Bisser and [...] are al­so used, when tidings are brought that a Child is born. Jerem. 20.15.

34 So in the Gospel good tidings are brought unto us; Ʋnto us a Child is born, unto us a Son is given. Isai. 9.6. As many as received him, to them gave he power to become the sons of God, even to those that beleeve on his name. John 1.12. That so through him we might receive the adoption of sonnes. Galat. 4.5.

35 Again these words are used, when deliverance is declared unto captives, and consolation to those that mourn. Isai. 61.1, 2.

36 So in the Gospel it is declared unto us, That Christ hath sent forth the Prisoners out of the pit, wherein is no water. Zach. 9.11.

37 Hence is that most joyfull Ac­clamation, Isai. 40.1, Comfort ye, com­fort [Page 121] ye my people, saith your God. 2. Speak ye comfortably to Jerusalem, and cry unto her, That her warfare is ac­complished.

38 Hence also flow these svveet Elo­gies and appellations of this Doctrine, to wit, That it is The Gospel of the grace of God. Acts 20.24. The know­ledge of salvation. Luke 1.77. The word of the kingdome. Matth. 13.19. The power of God unto salvation to eve­ry one that beleeveth. Rom. 1.16. The word of life. Acts 5.20. Philip. 2.16. The word of eternall life. John 6.68. The word of salvation. Acts 13.26. The word of reconciliation. 2 Cor. 5.19. The law of the spirit of life. Rom. 8.2. The Gospel of our salvation. Ephes. 1.13. The promise of inheriting, or heir­ship. Rom. 4.13. A well of water springing up into everlasting life. John 4.14. Green pastures, still waters. Psal. 23.2. A table prepared, a cup that runneth over. 5. A rod, and staff. 4. The savour of life unto life. 2 Cor. 2.16.

39 Therefore that joyfull voice of the Gospel is not to be changed into the voice of the Law accusing and terri­fying.

[Page 122]40 Which thing they do, whosoe­ver dispute that the Law delivereth im­perfect precepts onely concerning out­ward works, to be performed out of fear: And that the Gospel sets before us precepts more severe, more excellent and perfect.

41 As if the Law were not long ago a yoke, which our fathers were not able to bear, Acts 15.10. The yoke of burden, the staff of the shoulder, the rod of the oppressour, Isai. 9.6. in so much that we stood in need of another Law-giver.

42 Therefore we are to seek out o­ther differences of the Law and the Go­spel, which the Scripture expresseth thus:

43 The Law is in some sort known by nature. Rom. 2.14, 15. The Gospel is a mysterie altogether hidden from our reason. Rom. 16.25. 1. Cor. 2.7. Ephes. 1.9. Coloss. 1.26.

44 The Law is the doctrine of works, and preacheth unto us what we are to do: The Gospel is the doctrine of faith, and preacheth unto us what is already done, that is, declareth unto us, That Christ hath performed for us what the Law requires. Rom. 8.4.

[Page 123]45 The Law requires of every man perfect obedience to all Gods com­mandments: But the Gospel requires faith, teaching us to beleeve on Christ our Mediatour.

46 The Law hath concluded all under sinne. Galat. 3.22. That all the world may become guilty before God. Rom. 3.19. The Law worketh wrath. Rom. 4.15. It makes us subject to the curse. Galat. 3.10. Therefore it is the ministerie of death and condemnation. But the Gospel is the word of salvation, peace and reconciliation.

47 Therefore the doctrine both of the Law and of the Gospel is busied a­bout sinne, but yet in a different man­ner.

48 The Law layeth open, accuseth, and condemneth sinne: But the Gospel pointeth at him which made satisfa­ction for sinne. And therefore it cover­eth, taketh away, and remitteth sin.

49 The promises of the Law require perfect obedience of works: But the pro­mises of the Gospel are of free grace.

50 Hereupon it is, that the promises of the Law do nothing profit us, by reason of the weaknesse of our flesh. Rom. 8.3. But in Christ all the promises [Page 124] of God are Yea and Amen. 2 Cor. 1.20.

51 The Law sheweth unto us what are good works; but it doth not give us strength and power to do them. The Gospel containeth the promise of the Spirit of renovation, which writeth the Law in our hearts. Jerem. 31.33.

52 Both these benefits therefore, to wit, of Justification and Renovation belong unto the Gospel: Grace, and the gift by Grace, the imputation of Christ [...] righteousnesse, and the donation of the Holy Ghost.

53 But yet they are not to be con­founded: Neither is Justification to be placed in Renovation: for Renovation is the consequent of Justification, and not the cause.

54 For God doth not receive us in­to grace, and justifie us, for our Reno­vation or Inchoate obedience: but be­ing justified and received into grace, he reneweth us by his holy Spirit, that our obedience, according to the Law, may be Inchoate.

55 Which Inchoate obedience al­though it be imperfect, and many waies polluted and defiled: Yet the Gospel teacheth us that it pleaseth God, in as [Page 125] many as are justified by faith in Christ.

56 The Law is to be thundered out to those that are secure, and unto hypocrites: But the Gospel is to be preached to those that are contrite, and broken in heart.

57 The Law bridleth and keepeth in the Old man: But the Gospel keepeth the New man under grace.

58 And because the regenerate are not altogether freed from the old flesh, but there remaineth still in them a sight between the flesh and the Spirit, Galat. 5.17. therefore also they stand in need of the ministerie of the Law.

59 And that for a twofold end: That the flesh or the Old man may be in them kept under: and that the New Man may learn, in what works to ex­ercise himself.

60 But it is very worthy to be no­ted and observed, That the promises of the Gospel are Universall in a twofold respect: both in respect of the Time; and also in respect of the Object.

61 By the Ʋniversalitie of time we understand, That it is one and the same Gospel by which all the faints, of all ages from the beginning of the world are saved.

[Page 126]62 Jesus Christ the same yesterday, and to day, and for ever. Hebr. 13.8. Therefore the Passion of Christ was usefull and profitable, before he suffer­ed.

63 For he is the Lamb slain from the foundation of the world, Revel. 13.8. that is, in respect of Gods eternall decree, in respect of his promises, in re­spect of the types, and in respect of the efficacie.

64 Therefore we beleeve with the Apostle, that through the grace of our Lord Jesus Christ we shall be saved even as our fathers. Act. 15.11.

65 Neither onely in the New Te­stament, but also in the Old, as many as seek for righteousnesse and salvation in the works of the Law, are under the curse. Gal. 3.10.

66 Presently after the fall there was a promise made, That the seed of the woman should bruise the serpents head. Gen. 3.15. Which was the first Gospel, by which our first parents were sup­ported and sustained.

67 How this promise was in after times more clearly expounded and re­peated by Divine revelation made unto the Patriarchs and Prophets, it is excel­lently [Page 127] well declared by Chemnitius, part. 2. loc. pag. 579, &c.

68 And as the Gospel is one, so is faith one, and the way and means of at­taining righteousnesse and salvation is also one.

69 And therefore it is but a mere fiction, & without any ground of truth, That men were saved in the time of Moses, by the Law of Nature; after the time of Moses, by the Leviticall Law; and in the New Testament, by the Evangelicall Law.

70 And that likewise is false, vvhich is said by some, That the latitude of the Law with the Old Testament, and the Gospel with the New, is equall: if the meaning be this, That whatsoe­ever is propounded in the Old Testa­ment appertaineth unto the Law, and whatsoever is propounded in the New appertaineth unto the Gospel.

71 For the Gospel was promised be­fore by the Prophets in the Holy Scri­pture. Rom. 1.2. And To him give all the Prophets witnesse, That through his name, whosoever beleeveth in him shall receive remission of sinnes. Acts 10.43.

72 In a word, whatsoever the Pro­phets [Page 128] foretold should come to passe, the same do the Apostles declare to be ful­filled.

73 By the Universalitie of the Object we understand, that the pro­mises of the Gospel belong unto all men.

74 But here we must distinguish be­tween the Promise, & the Application of the promise. The Promise belongeth unto all men, but the Application of the promise is only made unto those that do beleeve.

75 For the question is not here, Whether all men are actually made par­takers of the benefits of the Gospel, which by the preaching thereof are of­fered unto all: for it is too manifest to be denied, That all men are not par­takers of them:

76 But the question is, Whether the promises of the Gospel, of themselves, and in themselves are universall, or else so restrained that by the counsel and decree of God they belong not but to some certain men absolutely chosen, by the good will and pleasure of God, be­fore others.

77 For answer hereto we say, That God doth seriously desire the salvation [Page 129] of all; That Christ made full satisfa­ction for all; and therefore That God doth by the Gospel seriously offer the benefits of Christ unto all.

78 Christ commandeth his Apostles to go and preach the Gospel to every creature. Mark 16.15. Therefore it is his will, that they preach the Gospel every where all abroad unto all, and offer it unto all; and in the Gospel, the benefits of his death and passion; and in them, remission of sinnes; and in re­mission of sinnes, the grace of God; and in the grace of God, salvation, and ever­lasting life.

79 Whosoever therefore beleeveth (that is, Whosoever by faith, which by the preaching of the Gospel the Holy Ghost worketh in all those that heare, and do not stubbornly resist, receiveth the benefits which are offered unto him) he shall be saved. Mark 16.16.

80 Therefore God offereth the Go­spel unto all to this end, That by the hearing thereof, they may conceive Faith, whose Forerunner is Conerition, and whose Followers are Good works, which are the fruits of Renovation, and Faith kindled by the Holy Ghost.

81 But by the Consequent and Ju­diciall [Page 130] will of God, the preaching of the Gospel becomes unto some the savour of death unto death. 2. Cor. 2.16.

82 Concerning this Ʋniversality of Object, it is to be marked and observed, that it doth not exclude Faith, but ra­ther include it.

83 For Faith and the Promise are as Correlates, they have relation one to the other.

84 Whereupon the doctrine of the Gospel is called the word of Faith. Rom. 10.8. 1. Tim. 4.6. And again, Gal. 3.2. it is called the hearing and preaching of Faith.

85 Which condition of Faith is not Aitiologicall, or shewing the cause; as the promises of the Law are Conditio­nall: but it is Syllogisticall, or shewing the instrument: For the manner and instrument is expressed by which we come to embrace the good promises.

86 The voice of the Law is, If thou shalt perform perfect obedience, thou shalt be saved: Here the Condition is Aitiologicall, or Causall: because per­fect obedience is the cause for which eternall life is promised to those that keep the Law.

87 But the voice of the Gospel is, [Page 131] If thou dost beleeve, thou shalt be saved: Here the Condition is Syllogisti­call, or Instrumentall: because the Gospel pronounceth that we are justi­fied before God, and saved, not for Faith, but by Faith.

88 By the definition of the Gospel it is easie to be understood, whether, to speak properly, the Gospel be the preaching of repentance or no.

89 When the Gospel is taken gene­rally for all the doctrine preached by Christ and his Apostles, it is most true, that the Gospel is the preaching of Re­pentance.

90 Moreover, The Gospel doth one­ly declare the grace of God to those that repent, that is, to those that are humbled through the acknowledge­ment of their sinnes, and the sense of Gods wrath.

91 And inasmuch as it pronounceth that salvation is to be sought for onely in Christ, it presupposeth that without Christ all is concluded under sinne.

92 Besides, The Gospel doth de­monstrate and expound unto us many places in the Law, which we cannot easily and evidently gather from the Law it self.

[Page 132]93 In this sense therefore and in these respects the Gospel may be said, and truly understood to be the preach­ing of Repentance: But yet we must know that the proper doctrine of the Gospel is about the free remission of our sinnes through Jesus Christ.

94 Thou wilt say perchance, Faith is by the Gospel: Therefore unbelief is reproved by the Gospel: For the Law knew not Christ to be the Medi­atour.

95 I answer: The Law bids us be­leeve all the word of God. The Gospel propoundeth unto us this word, That Christ dying on the crosse for our sinnes is become our righteousnesse before God. Let the Law conclude: There­fore beleeve this word of God.

96 The Law reproveth all sinnes: therefore also unbelief: The Gospel declareth by the Antith [...]sis thereof, that not to beleeve on Christ the Me­diatour is a sinne and the head of all sinne: as Chemnitius teacheth p. 2. loc. pag. 570. The Law concludeth: There­fore for this sinne thou are accused and condemned.

97 In this sense said holy Luther, That the Law and the Gospel, in the [Page 133] practice, are more nearly conjoyned then any Mathematicall point.

98 And yet the proper work of the Law remaineth, which is, To reprove sinne, to work wrath, and to condemn: But the proper work of the Gospel is, To comfort, to raise up, and to save.

99 When the Law propounds the Major, Whosoever stealeth, is under the Curse: The Conscience of the Theef as­sumeth the Minor, But I have stolen. Hereupon the Law inferreth the Con­clusion, Therefore thou are under the Curse.

100 Here the whole Syllogisme ac­cusing and condemning is attributed to the Law, although the Conscience of the Theef make the Assumption.

101 So again the Law propound­eth this Major. Whosoever is under sinne, is under the Curse: The Gospel propoundeth the Minor, But whoso­ever doth not beleeve on Christ, is yet under sinne, and the wrath of God abi­deth on him. John 3.36. Hereupon the Law inferreth the Conclusion, Therefore he is under the Curse.

102 Here again the whole Syllogisme accusing and condemning is attribu­ted to the Law, although the Gospel [Page 134] make up the Assumption.

103 The Law concludeth all under sinne. Galat. 3.22. Whosoeuer there­fore doth not beleeve the Gospel, which pointeth at Christ, he is under the curse of the Law, and over him doth the Law exercise the office of ac­cusing and condemning, with all seve­ritie and rigour.

104 Therefore the Accusation of Ʋnbelief belongeth to the Law, as [...]n illustrated by the light of the Gospel.

105 Hereupon holy Luther wri [...] upon Genesis, cap. 22. f. 303. saith th [...], That the work of Faith on Christ, and the sinne of Unbelief opposite unto [...]t, are reduced to the first command­ment.

106 The Lord Jesus by the voice of his Gospel lift up our hearts, and up­hold us in all tentations, and specially in the houre of death. Amen.

1 THe Practice of the Law and the Gospel consists in Repentance.

2 For it is not e­nough for us to know what is the Office of the Law, and what is the Office of the Gospel: but the Practice of them both is required at our hands. Theologie, or Divinitie, is a Pra­cticall Doctrine.

3 Repentance is attributed either unto God, or unto Men.

4 It is attributed unto God after the manner of men, not that it is in God: It is in God Figuratively, not Properly; in Effect, not in Affect. We see the Effects of it: God feeleth no such Affect or Passion in himself.

5 For as the Anger of God is no [Page 136] perturbation of his mind, but the judgement by which he inst [...] [...]u [...] [...] ­ment upon sinne: [...] Repentance of God is his immutable disposition of things mutable. August. 15. de Civitate Dei, cap. 25.

6 Gods thoughts are not as man [...] thoughts, as if he at any [...]e al [...] ­ed his purpose, neither is he angry as one that is mutable: but these things are therefore written, that we may thereby learn the griev [...] [...] o [...] sinnes. Ambr. lib. de [...] [...]ab, cap. 4.

7 Repentance is attributed into men in a farre different sense tha [...] it is to God. For God is not a man, that he should repent. 1. Sam. 15.19.

8 Repentance, as it is attributed un­to man, is in Scripture taken u [...]o wayes, either Totally [...]rsally.

9 Totally, for the whole Act of Conversion: Partially, for Contrition onely.

10 The fo [...]e and meaning of the word doth in [...]me rather to the lat [...] sense. For To Repent, is as much as to be ashamed and grieved [...]or some thing committed. Gall. 17. cap. 1.

11 But as it is used in Scripture and [Page 137] received by our Churches, it is to be taken rather in the former sense.

12 Wherefore some of the Ancients, instead of Repentance though it fit­ [...]r to use the word Resipiscence, which signifies Amendment, returning unto ones self again, and after going astray coming into the right way again. Ter­tull. 2. contra Marc. Lactant. 6. In­stit. cap. 24.

13 The Hebrews call it by a most apt and fit name Theschubah, which the Greeks call [...], and we call Conversion.

14 Phavorinus expounds this well after this manner, That it is A Conver­sion from sinnes and offenses unto the contrary good.

15 Understand Goodnesse it self, and the true and chief good.

16 But Damoscene expounds it ex­ceeding well, That it is A returning from that which is against nature, unto them which is according unto nature, and from the Devil unto God. 2. De Orthod. fide, 30.

17 That which we call Penitence or Repentance, is by the Greeks called [...], and [...], that is Grief for what is past, and Change of [Page 138] mind for the time to come.

18 But yet so, that [...] (which is grief of minde: not mixe [...] with faith. Heb. 4.2.) doth answe [...] Penitence or Repentance which is ta­ken for Contrition onely: And [...] (which is Repentance unto Ath [...] ­tion not to be repented of. 2. Cor. 7.1 [...], doth answer Penitence or Repentance as it is taken Generally.

19 And yet this difference is not alwaies constant, and every where to be found, as it appeareth out of Matt. 21.29. and Heb. 12.17.

20 But yet most an end [...] noteth true and saving Repentance; and [...], false Repentance, and such as leadeth to destruction.

21 That false Repentance is two­fold: One is Hypocriticall, and coun­terfeit consisting merely in outward shew and appearance, vvhich the Pro­phet calleth Theatricall, to be seen of men: which Christ himself expresseth in the 6 of Matth. vers. 1. where he forbiddeth To do alms before men to be seen of them. And, in the 16 verse, he saith that some fast and are of a sad countenance, that they may appear unto men to fast.

[Page 139]22 The other is but Lame Repen­ [...]ance and by the halves, deploring sinne, but without grace and faith.

23 But true and saving Repentance consists in serious Contrition and Faith.

24 Some call it Evangelicall: But here we must adde this explication, That in respect of the better part, that is, Faith, which is from the Gospel, it is so called.

25 True Repentance is a motion of the heart, kindled by the Holy Ghost, by which a man coming to the knowledge of his sinnes and the wrath of God, doth earnestly grieve; and by faith in Christ, who made satisfaction for his sinnes, is again raised up, being certainly perswa­ded that for Christ his sake his sinnes are forgiven.

26 For Repentance is a kind of Conversion from darknesse to light, and from the power of Satan unto God. Acts 26.18.

27 Therefore the Term from whence, is our sinnes; from the consideration whereof there ariseth Contrition: and the Term unto which, is God; unto whose Mercie we have accesse by the merit of Christ.

[Page 140]28 As many Kinds of Celestiall Do­ctrine as there are, by the ministeri [...] whereof God preacheth unto men R [...] ­pentance and Remission of sinnes, and worketh the same in men; so many a [...] the Essentiall parts thereof: But th [...] are two kinds of Celestiall Doctrine, to wit, the Law and the Gospel. There­fore also there are two parts of Repen­tance.

29 Each of these Doctrines hath [...] proper and peculiar effect in the con­version of man: The Law striketh fe [...] and terrour, whilest it manifest [...] sinnes, and the wrath of God again [...] them; The Gospel giveth co [...]i [...], whilest it sets before the man that i [...] contrite, Christ the Mediatour, tha [...] Lambe of God which taketh away the sinnes of the world.

30 These Effects of the Law and the Gospel, although they be distinct, ye [...] they both concurre in this, to make up the complement and perfection of Re­pentance.

31 We do not call good works, or new obedience, a part, but the Fruits worthy of Repentance, as the Scripture witnesseth. Luke 3, 8. Acts 26.20.

23 Some dispute, That there are [Page 141] two parts of Repentance, to wit, Mor­tification of the flesh, and Vivificati­on of the Spirit.

33 For my part, I am not against them, if by Mortification they under­stand Contrition or grief conceived up­on the acknowledgement of sinnes and the sense of Gods wrath: and by Vivi­fication likewise, Consolation, which is from Faith.

34 But if they understand that per­petuall studie of the converted and re­generate in mortifying the old man, and following the fruits of the Spirit: Then I say it belongs to new obedi­ence.

35 Which forasmuch as it is not perfect in this life, therefore The whole life of a Christian man is called a continued act of Repentance. Luther. [...]n prim. suis propos. de Indulg. th. 1.

36 Those three parts of Repentance according to which it is divided into Contrition of heart, Confession of mouth, and Satisfaction of work, have no place in that saving and inward Conversion unto God, by which we return unto God: but they have place onely in that publick and Ecclesiasticall Penance used by the Ancients.

[Page 142]37 For in time past those which by their publick offenses had given scan­dal unto others, and were therefo [...] excluded out of the communion of the Church, were required to give publick testimonie and signes of their repen­tance, beside inward contrition of heart, to wit, by their sorrow, confession, and begging pardon and forgivenesse, &c. To give the Church satisfaction. B. Rhenanus in Schol. ad Tertull. de Poenit.

38 Therefore they abuse that divi­sion, whosoever say that those are the parts of that saving Repentance by which we return unto God.

39 For from that can Faith by no means be excluded: for without Faith Repentance cannot be Repentance unto life. Acts 11.18.

40 Tears are good, if thou dost acknowledge Christ. Ambros in cap: 24. Luc. 17.

41 But that which is annexed is farre worse, If those actions of the Penitent or Repentant are made to have the force of an Element or the Materiall, not onely signifying but also causing and effecting remission of sinnes, in the Sacrament of Penance: and the voice [Page 143] of the Confessour absolving be added hereunto as the Formall. Concerning which there is wonderfull great dif­ference amongst writers.

42 For thus we should attribute un­to our own endeavours and merits, that remission of sinnes which the Scripture appropriateth unto Christ, and his me­rit apprehended by Faith.

43 Contrition is required in our Con­version, not as the cause and merit of our reconciliation with God, but in respect of order.

44 Christ preacheth the Gospel, but it is to the poore; he healeth, but it is the humble in heart; he preacheth li­bertie, but it is to the captives; he preacheth sight, but it is to the blind; he preacheth binding-up, but it is to the broken in heart. Isai. 61.1. Matth. 11.5. To the broken in heart, that is, to those that know and acknowledge their own spirituall povertie, captivitie, and blindnesse, and therefore are contrite and broken in heart.

45 To this Contrition belong, Ac­knowledgement of sinne, sense of Gods wrath, grief and anguish of a terrified conscience, detestation and flight of sinne; as also outward signes of Con­trition, [Page 144] Tears, fasting, beating of the breast, sackcloth, &c.

46 But there is a great difference be­tween the Contrition of the Good and Godly, and the Contrition of the Hypo­crites and Ungodly.

47 The Contrition of the Godly ariseth from the speciall operation of the Holy Ghost: but the Contrition of the Ungodly and Hypocrites ariseth for the most part from the old man, and from the naturall povvers of free-will.

48 The Godly in the terrours of Conscience have an eye unto the prin­cipall Object of sinne, that is, God him­self; and are onely grieved that they have offended him: But the Hypocrites contrarily are more afraid of the judge­ment of their own minds and the judgements of other men, and they are vexed more with the consideration of the punishment, then of the sinne.

49 The Godly have an eye not one­ly to their Actuall sinnes, but also to Originall the fountain of all Actuall; not onely to outward offenses, but al­so to their inward corruptions; not onely to the punishments of this present life, but also of the life to come: But [Page 145] the Hypocrites make confession onely of their outward offenses, and that in a negligent manner; and for the most part they think onely upon the punish­ments of this present life: but if a [...] any time their thoughts be bent upon the consideration of eternall punishments, they are carried headlong into the gulf of despair.

50 The Godly confesse and acknow­ledge God to be just, & that his judge­ments are just: But it is the propertie of Hypocrites to extenuate their sinnes, and to challenge Gods justice.

51 But yet, we must beware that we make not one Contrition Legall, & an­other Evangelicall.

52 For even that Contrition of the godly which they call Evangelicall, is of the Law, and not of the Go­spel.

53 Unto the preaching of the Law, God sometimes addes reall and ocular preaching concerning the greatnesse of sinnes and his wrath, to wit, publick and private calamities, both upon our selves and others.

54 For to this end doth God send upon us punishments in this life, that he may bring us to the acknowledge­ment [Page 146] and detestation of sinne.

55 The doctrine of Contrition is per­verted, if it be denied to be a part of Repentance, & terrour conceived from the threatnings of the Law: and if it be further averred, that it is a grief for sinne voluntarily apprehended:

56 And again, if men teach such do­ctrines as these, That a man yet in the old flesh doth work together with God truly in his Conversion; That Contri­tion doth especially belong unto the Gospel; That it is the cause of remis­sion of sinnes; and, That the purpose of leading a good and godly life is inclu­ded in it.

57 For all these are averred and maintained contrary to the truth of the Holy Scripture.

58 What the Schoolmen dispute concerning grief and sorrow in the highest degree, Appreciatively and In­tensively: and how that the grief and sorrow for sinne should exceed or e­quall the joy and pleasure conceived in sinne, &c. This I say tendeth to the butchering and slaughtering of souls.

59 The Contrition that is required must not be Hypocriticall, and Super­ficiall; but serious, and from the heart.

[Page 147]60 God forbid that we should say that it can be correspondent or answer­able to the greatnesse of sinne, Gods wrath, and the punishments deserved.

61 God which is offended, is an in­finite good: the sinne which is com­mitted, is an infinite evil: and the pu­nishment which is prepared, is likewise infinite.

62 How then can God who is infi­nite, whose justice is infinite, whose wrath is infinite against sinne, be ap­peased and satisfied by a finite Contri­tion?

63 As concerning Confession, take notice of these errours: That a man after diligent premeditation and strict examination, is bound by the Law of God to make confession of all his sinnes that he can call to mind, together with their severall circumstances, in the eare of the Priest: and, That by such con­fession as this, sinne is blotted out, and, That by a little confusion of face for the present, which those that confesse their sinnes before the Priest do suffer, they are delivered from that great confusion which they should otherwise suffer at the day of Judgement, &c.

64 But yet there is a great deal of [Page 148] variance and dissension betwixt those that stand for this Confession. For some extend this precept to Veniall sinnes, as they call them; and others restrain it onely unto Mortall. Some seek the Originall thereof in the Law of God; and others seek it in the Constitutions of the Church: Some extend the force of Contrition to the Remission of the sinne; others restrain it to the Re­mission of the punishment, either i [...] whole or in part. Vide de hac tota [...]e Biel. 4. sent. dist. 17. q. 1.

65 We say that private Confession is very usefull and profitable, both for the Minister of the Church, and for those that do confesse.

66 For by this means order may be taken, that those which are unworthy be not admitted unto the participation of the Lords Supper; those that are de­linquent may be corrected; those that are negligent may be stirred up, to those that are terrified, remission of sinnes may be preached; to those that are doubtfull counsel may be given; and that the ruder sort may be instructed.

67 Well therefore saith D. Philip, in his explication of the Gospel (Mi­ser.) on the first Sunday after Easter, [Page 149] which he delivered to his Auditours the last yeare of his life, in these words. Love that custome of private absoluti­on: For if that custome be abolished, what will the Church become? yea, saith he, that custome is a testimony that in the Church there is remission of sinnes.

68 Neither do we mislike the reckon­ing up of certain sinnes, especially those which most trouble the con­science.

69 But yet we altogether deny that the reckoning up of all sinnes is neces­sarie by the Law of God.

70 Neither do we acknowledge any merit of confession for the obtaining of remission of stones.

71 Some indeed there are that teach such a kind of satisfaction by which a man may satisfie either for the sinne or at least for the temporall punishment due unto it; and that by indulgencies he may be freed and delivered from it: but if he do not full [...] satisfie, that then he is to sweat it [...] in Purga­torie.

72 But we acknowledge no other satisfaction but the satisfaction of Christ: and we say that sinne is for­given [Page 150] to the penitent freely for that satisfaction of Christ.

73 The calamities which God sends upon the godly after their reconciliati­on with him, are not properly to be cal­led punishments as of an angry and se­vere Judge, but rather fatherly castiga­tions.

74 Which castigations are not there­fore imposed upon them, as if by suf­fering them they could make recom­pense and satisfaction for their sinns▪ but That they may more and more de­test sinne; that the fear of God may in­crease in them; That they may shake off securitie; That they may mortifie the flesh with the lusts thereof; That there­by they may understand that otherwise they should perish for ever, were they not received into grace through Christ their Mediatour; That they may be humbled under the powerfull hand of God; and, That others may be put in mind of Gods judgement against sinne

75 In a word, That there may in­crease in them Patience, Hope, Desire of eternall Life, Prayers, Mortification of the old Adam, &c.

76 Admirable well speaks Na­zianzen of the calamities of the godly, [Page 151] That they are bitter arrows sent by the sweet hand of God, In [...].

77 Thus much concerning Repen­tance, which we may very well call the Haven of Salvation, with Lactantius 6. Div. Institut. cap. 24. God, saith he, knowing our great weaknesse and infir­mitie hath in his pitie opened unto us the Haven of salvation, that the me­dicine of Repentance might remedie the necessitie whereunto our frailty is subject.

78 Which that we deferre not, many things there are which ought to invite us: There is no accesse unto the grace of God but by the way of Repentance.

79 The impenitent heart treasureth up unto it self Gods wrath: and an im­penitent life is the slaverie of the De­vil.

80 We are not certain that we shall live till to morrow: Why then do we deferre our Repentance till to mor­row?

81 Late Repentance is seldome true: and they which persevere in their sins even to the end of their life, are not said to leave their sinnes; but their sins are said to leave them.

82 Convert us, O Lord; and we [Page 152] shall be converted: and what we can­not do of our selves, that work thou in us by thy Holy Spirit. Amen.

1 FAith is not onely a knowledge and Assent, but also a Sure Confi­dence.

2 That it is a Know­ledge, it is manifestly shewed by these appellations, whereby it is denoted un­to us in Scripture, of Science, Wisdome, Ʋnderstanding, Light, &c.

3 Neither can Sure Confidence of heart be carried to an Object not known to the Understanding.

4 Away then with that Implicite [Page 153] Faith, by which we are freed from this labour to cry the Spirits, whether they be of God or no. 1. John 4.1. And, to beware of false Prophets. Matth. 7.15.

5 Away with that fiction and new invention, That Faith is better defined by Ignorance then by Knowledge.

6 For though Faith be not a Know­ledge drawn from principles of reason, and built upon them: yet it is the light of Knowledge arising from the revela­tion of God by the Gospel. In this light do we see light. Psalm. 36.9.

7 Manifest it is, that Faith is an assent, and approbation: For it is not sufficient to know what God hath re­vealed, but we must also give assent and approbation to what God hath reveal­ed.

8 That Faith is a Sure Confidence, it is manifestly shewed by these appel­lations whereby it is denoted unto us in Scripture, viz. Substance. Hebr. 11.1. Assurance. Hebr. 10.22. Confidence. Ephes. 3.12. Boldnesse. Heb. 16. and in many other places.

9 The same also is declared by the Practicall Descriptions of Faith. The Faith of Abraham is thus described: That he against hope beleeved in hope. [Page 154] Rom. 4.18. That he was not weak in Faith. 19. That he staggered not at the promise of God through unbelief, but was strong in Faith, giving glory unto God. 20. That he was fully perswaded that what he had promised he was also able to perform. 21.

10 The Faith of the Woman which was troubled with the issue of bloud, which Christ so commendeth, is thus described: That she said within her self; If I may but touch his garment, I shall be whole. Matth. 9.21.

11 The Faith of the Canaanitish Woman, the greatnesse whereof Christ proclaimeth, is thus described: That she fought and struggled within her self, against the tentation about the defer­ring of help, the particularitie of the promises, and her own unworthinesse. Matth. 15.22, 23, &c.

12 So Faith receiveth Christ. John 1.12. It is the Spirituall food of the Soul. John 4.14 John 6.35. Revel. 21.6. It is the Seal of Divine promi­ses. John 3.33. It is the beholding of Christ hanging on the crosse. Joh. 3.15. These things certainly cannot be attri­buted to a bare knowledge.

13 Adde hither, that they are Oppo­sites [Page 155] under the same next Genus: Un­to Faith there is opposed not onely Ig­norance and Darknesse of understand­ing, but also Little Faith, and Fear. Matth. 8.26. Wavering or Doubting. Matth. 14 31. Fear. Luke 8.25. Stag­gering through unbelief. Rom. 4.20.

14 The Adequate Object of Faith in respect of Knowledge and Assent, is the Word of God contained in the Prophe­ticall and Apostolicall Scripture.

15 Whatsoever is without the Sphear or compasse of this Object, cannot be a foundation or ground of Faith.

16 Therefore farre be it from us to beleeve or to be perswaded that tradi­tions are to be received of us vvith the like affection and pietie as the written Word of God.

17 Neither can humane reason be the measure and rule of Faith; but it is to be conformed according to the pre­script of the Word. For every thought is to be brought into captivitie to the obedience of Christ. 2. Cor. 10.5.

18 The Adequate Object of Faith in respect of Confidence, is Christ the Mediatour and Redeemer, or, which is all one, The promise of the Gospel concerning the satisfaction and merit of Christ.

[Page 156]19 But yet we deny not but that Faith also doth apprehend the pro­mises concerning other Spirituall and Corporall goods: Yet in this respect it doth not justifie.

20 For it is necessarie that first it re­ly on Christ, and seek reconciliation in him and by him, before it can apply un­to it self the other promises of God.

21 For in Christ alone are all the promises of God Yea and Amen. 2. Cor. 1.20.

22 But Faith doth justifie, inasmuch as it apprehendeth the Merit of Christ offered unto it in the word of the Go­spel.

23 Those things which in Scri­pture are set before us to be beleeved are indeed of diuers kinds: But yet Christ as concerning his Office of Me­diatourship is the Scope and end of all Scripture; as in the volume of the Book is written of him. Psal. 40.7.

24 So also Faith doth in such man­ner assent unto the whole Word of God, that chiefly it hath respect unto the promise of grace propounded in the Gospel.

25 Now if Faith be a Sure Confi­dence, relying on the merit of Christ: [Page 157] It follows, That a man which doth truly beleeve on Christ may and ought certainly resolve, that for Christ his sake his sinnes are forgiven him; that God is mercifull unto him; and that he shall be made an heir of everlasting life.

26 And this, the firmnesse of Gods promises, the certainty of his oath, the truth of the Holy Spirit witnessing and sealing the infallibilitie of Gods pro­mise concerning the hearing of our prayers, and the propertie of true Faith, do evidently prove.

27 Hither may we adde very fitly that most excellent place of Saint Ber­nard, Serm. 3. de fragm. sept. miser. Where he saith thus, I consider three things in which all my hope consisteth; to wit, Gods Love in my adoption, the Truth of his promise, and his Power of Performance. Therefore let my foolish cogitation murmur as long as it list, saying, Who art thou? and, What is that glory? or, By what merits dost thou hope to attain it? For I can an­swer with sure Confidence, I know on whom I have beleeved, and I am cer­tain, that in his Love he adopted me; that he is true in his promise; and that [Page 158] he is able to perform it. This is the Threefold cord which is not easily broken, which God letteth down from heaven unto us into this prison: which I pray God we may apprehend and firmly hold, that it may raise us up, and draw us unto the fight of the great God of glory.

28 This true and saving Faith is the free Gift of God. Ephes. 2.8. Phil. 1.29. The Operation of God. Colos. 2.12. Whose Authour and Finisher is Christ. Hebr. 12.2.

29 Therefore Faith is not the merit of works foregoing, but the foundation of works following.

30 Neither doth God immediately work it in our hearts, but the Holy Ghost by the Word of the Gospel, as by an heavenly light, doth kindle the light of Faith in our hearts, which by na [...]re are altogether dark. Faith cometh by hearing, and hearing by the Word of God. Rom. 10.17.

31 Unto the Word there are also ad­ded the Sacraments, which serve for means to beget and nourish Faith in us.

32 Therefore to look for heavenly raptures, without and beside the Word [Page 159] of God, is the propertie of those that will not be contented with the means that God hath instituted and ordain­ed.

33 True Faith is not dead. Jam. 2 17. For the Spirit of God worketh it in our hearts by the lively Word of God.

34 Yea rather it is Operative and Working. Galat. 5.6.

35 That Energie or working of Faith is Twofold: One, by which it relieth on Christ the Mediatour declared in the word of the Gospel, and apprehendeth and layeth hold on his benefits; and Another, by which it worketh through Love.

36 When as we say then, that Faith doth justifie, and Faith alone: we are to expound these two propositions.

37 Faith doth justifie; not in re­spect of the excellencie or dignitie thereof, nor in respect of the latter E­nergie or working: but because it appre­hendeth and sayeth hold on Christ the Mediatour.

38 Therefore there is no reall dif­ference between these, Whether we say that Faith doth justifie, as some say, [...]nstrumentally; or, as others, For­ [...]ally.

[Page 160]39 In the former acception, it i [...] taken for the Gift of God, kindled [...] the heart by the Gospel, or the faithful [...] heart: and so it is an Instrument by which Christ is apprehended.

40 In the latter acception, it is taken for the very Apprehension of Christ by Faith: and so it is the Formall cause, that is, the reason and manner of o [...] Justification.

41 Neither is there any reall diffe­rence, whether we say, as some do, tha [...] Faith doth justifie Formally; or, ano­thers, that it is Christ; or, as others, tha [...] it is Christs merit.

42 For it is all one as if you shoul [...] say, Faith, which apprehendeth Christ, doth justifie; or, Christ being a [...] ­hended by true Faith is our justificat [...] ­on; or, The merit of Christ through Faith is imputed unto us to justificat [...] ­on.

43 For the proper Object of savin [...] Faith is Christ with his merit: and [...] ­gain Christ doth nothing profit us, [...] lesse through Faith his righteousness [...] be imputed unto us.

44 To speak properly then, Th [...] Formall cause of our Justification [...] Christs righteousnesse, that is, his acti [...] [Page 161] and passive obedience apprehended of [...]s by Faith, and by God imputed unto [...]s.

45 God in his Judgement doth ex­act of us an account of all his gifts be­stowed upon us, that is, of that perfecti­on & integritie in which we were crea­ted after his Image.

46 But he found not in us that in­tegritie, wisdome and righteousnesse wherein we were created; but in stead thereof, sinne and iniquitie: for which by the Law, which is the rule of justice, we are accused and condemned.

47 But here the free Mercy of God steps in unto judgement, and exhibit­eth unto us Christ our Mediatour and Redeemer: He taketh from us that which is ours, that is, sinne and iniqui­ty; and bestoweth upon us that which is his, that is, his obedience which he performed unto the Law.

48 From this foundation, God who is both Mercifull and Just, by a most excellent temper of his mercie and justice, imputeth not unto us our sins, but imputeth unto us Christs righteous­nesse, through Faith, which resteth and relieth upon Christ as the onely Pro­pitiatorie.

[Page 162]49 This Imputation of Christs righte­ousnesse unto us through Faith, is as true and reall, as it is true that Christ took upon him our iniquities. Isa [...]. 53.5.

50 Remission of sinnes is grounded on Christs righteousnesse: For God doth not remit sinnes out of errour or igno­rance, levitie or negligence, but for Christ apprehended by Faith.

51 And thus the Justice and Mercie of God shew themselves in our Justifi­cation. His Justice shineth in that most perfect satisfaction which Christ made for our sinnes: His Mercie appeareth in his acceptation of Christs satisfacti­on, and the applying of it unto us through Faith.

52 Again, the Imputation of Christs righteousnesse is made, in that our sinnes are remitted: for the guilt of the per­son cannot consist with the imputation of Christs righteousnesse.

53 Therefore, as Originall sinne is not onely a want or privation of Ori­ginall righteousnesse, but also an evil Concupiscence: So likewise our Justi­fication before God consisteth in the Remission of sinnes and the Imputation of Christs righteousnesse.

[Page 163]54 With this Remission of sinnes, [...]putat [...]on of Christs righteousnesse, [...]egeneration, and Adoption, there is [...]lwayes joyned Renovation by an inse­parable union: For Christ doth not onely bestow upon us his righteousnes, [...]ut his Spirit also, which reneweth our nature.

55 But yet our Justification before God doth not consist in both these joyned together.

56 But Renovation is a Consequent of Justification: and, because through the imbecillitie and weaknesse of our nature it is never full and perfect, there­fore we cannot attribute unto it the glory of righteousnesse, as if it were able to subsist before Gods judge­ment.

57 And this is it which we labour to shew, when we say that we are justi­fied by Faith alone.

58 Where the word Alone doth not determinate Faith the Subject, as if justifying faith were at any time alone, and separate from Charitie, and other Christian vertues.

59 For True Faith is a lively Faith, and not a dead Faith: It vvorketh by Love, and is not without works.

[Page 164]60 But that Exclusive particle, or word Alone, doth determinate [...]he Pre­dicate; because the Righteousnesse of Christ alone (the power of apprehend­ing whereof belongs to Faith alone, and not to works) is imputed unto us o [...] Justification.

61 We do not deny then that the Holy Spirit doth kindle new motions in the regenerate, and that those th [...] are justified do walk in good works.

62 Nay rather we say plainly, Where there are not those new motions stirred up by the Holy Spirit, neither is that true Faith as yet kindled. We say plain­ly, that Good works must follow i [...] those that are justified.

63 But this it is which we deny, That either these new motions are habituall righteousnesse of force before God; or that these good works are actu­all righteousnesse, on which we may rely before Gods judgement.

64 But indeed all the certitude of our confidence is in the precious bloud of Christ. August. In Meditat.

65 For wo unto men even of the best and most laudable life, if God setting aside his mercie, proceed to their exa­mination in his justice.

[Page 165]66 We therefore urge Exclusive par­ticles in matter of merit, in application, and in form of justification:

67 For fear lest that works should seem to be set up, either as the merit, or means, or form of our Justification be­fore God.

68 But it is the grace of God onely, which through Christ alone by Faith alone apprehended, doth justifie us.

69 The end of this saving Faith is the salvation of our souls and life ever­lasting. 1. Pet. 1.9.

70 For by Faith we have not onely accesse unto grace, but we also stand in grace. Rom. 5.2. And we are kept by the power of God through Faith unto salvation. 1. Pet. 1.5.

71 But yet notwithstanding Faith can be no more separate from Love and Charitie, then the Rayes from the Sun, and the Heat from the Fire: farre be it from us to say, that Faith is formed by Love and Charitie.

72 For Faith without works is said to be dead: not as if works were the life thereof; but because that profes­sion and boasting of Faith which hath not the testimonie of good vvorks, is no better then an image or carcase [Page 166] altogether without life.

73 Therefore works do testifie th [...] there is true Faith, as breathing dot [...] testifie that there is Life: bus yet they are not the life of Faith:

74 As good fruits do testifie that th [...] tree is good, but do not make and con­stitute the tree to be good.

75 Justly therefore is it reckoned amongst those causes for which good works are to be done: that Faith and the Holy Spirit be not shaken off.

76 For the Scripture vvitnesseth [...]o [...] by word and by example, that those which through Faith in Christ are justi­fied before God, if they afterward [...] cherish and make much of their firme [...] contrary to conscience, they do both lose Faith, and consequently also the grace of God, righteousnesse, the Holy Spirit, and eternall life, and also in­curre eternall damnation, unlesse by true repentance they return again unto God.

77 Therefore let these admoni­tions of the Apostles alwaies sound in our eares, and sink into our hearts: Work out your salvation with fear and trembling. Philip. 2.12. Let him that thinketh he standeth take heed lest he [Page 167] fall. 1. Cor. 10.12. Give diligence to make your calling and election sure. 2. Pet. 1.10. Examine your selves whether you be in the Faith, prove your own selves: Know you not your own selves, how that Jesus Christ is in you, except ye be reprobates? 2. Cor. 13.5.

78 The Lord Jesus the authour of our Faith, be also the finisher there­of. Hebr. 12.2. To him be glory for ever and ever. Amen.

1 WIth Regeneration and Adoption by Faith in Christ, is Renovation alwayes joyned as an inseparable companion.

2 For even as a man by Carnall Ge­neration is made partaker of Naturall Life, after which do follow Naturall motions.

3 So he that is born again of the Holy Spirit by Regeneration, is made partaker of Life Spirituall, after which [Page 169] do also follow motions Spirituall.

4 Neither Generation is without Life: neither Life is without Motion.

5 This inward Renovation is often­times denoted unto us by the name of Good Works, and that by a figure vvhich is called Synecdoche.

6 For Renovation consists not onely in Outward good Works, and actions transient, but also (and that more prin­cipally) in the Inward renewing of the mind, will, and all the faculties of the Soul.

7 From this Inward renewing flow forth Good actions: and Outward good Works bear witnesse of it.

8 But it pleased the Holy Ghost by the name of Good Works to describe Renovation, and that for our sakes: Be­cause Outward good Works are better known unto us, then Inward qualities of the mind, and affections of the heart.

9 Moreover, All the praise of ver­tue consisteth in action: Therefore we are renewed by the Holy Ghost within, that the fruits of the Spirit may appear without.

10 And last of all, By this means deceitfull Hypocrisie is excluded, which is a counterfeit shew of inward pietie: [Page 170] vvhich indeed is none at all, unlesse it be also demonstrated by good Works.

11 As therefore Faith the Queen hath Contrition for her Ʋsher or Fore­runner, so she also hath Good Works for her Waiting-maids or Followers.

12 For Good Works do not go before Justification, or before a man be justi­fied; but they follow after Justifica­tion, or when a man is justified. It is the saying of S. Augustine, cap. 14. de fid. & operibus.

13 But, Where Good Works appear not without, neither will I beleeve that there is Faith within. It is the saying of John Husse.

14 Neither is it any hard matter to assigne the cause of this neare Union, and indissoluble knot, which is be­tween true Faith and Good Works.

15 For this is the Nature of True Faith, That it doth demonstrate it self by Love and Charitie.

16 He that beleeveth is born of God. John 1.13. He will therefore re­semble the nature of his Spirituall Father. Now God is Love. 1. Joh. 4.8. And, He that loveth not, knoweth not God.

17 Faith is an inward, saving, and [Page 171] efficacious knowledge of God: How [...]hen can that chief good choose but be beloved, if it be once truly known? If any man love me, he will keep my words. John 14.23. He that hath my com­mandments (saith our Saviour) and keepeth them, he it is that loveth me. [...]1.

18 From hence the Apostle conclu­deth: Hereby we do know that we know him, if we keep his commandments. [...]. John 2.3. And again, He that saith, I know him, and keepeth not his com­mandments, is a Liar, and the truth is not in him. 4.

19 Faith is the spirituall Light of the Soul: But, if there be Light with­in, it will shew forth the Rayes without. Matth. 5.16. Let your Light so shine before men, &c.

20 By Faith Christ dwelleth in our hearts. Ephes. 3.17. Where Christ is, there is the Holy Spirit; and where the Holy Spirit is, there also are seen the Fruits of the Spirit.

21 Our Faith is the victorie which overcometh the World. 1. John 5.4. And, What is the World? The lust of [...]he flesh, the lust of the eyes, and the pride of life. 1. John 2.16. Where these [Page 172] are cherished and made much of, there the world is not yet overcome; and therefore there is not true Faith.

22

23 Our hearts are purified by Faith. Act. 15.9. Therefore they which live in securitie, and delight themselves in filthinesse and impuritie; how can they have inward puritie of heart? For, Out of the abundance of the heart the mouth speaketh. Matth. 12.14.

24 These things were thus plainly to be expounded; That we might not onely be freed from the Tridentine ac­cusation, as if we preached onely Con­fidence and Assurance remote from all pietie; but also that all vain opinion and perswasion of Faith might be ta­ken away from all sinners that live in securitie.

25 We may make answer to them out of S. James, 2.26. As the Body without the Spirit, (that is, without breathing) is dead: So Faith without works is dead also.

26 Neither onely do Good Works proceed from Faith, but, to speak the [Page 173] truth, there are no good works unlesse they proceed from Faith.

27 Seeing therefore Faith hath re­spect unto the Word as unto its Corre­late: Therefore the Law of God, or the ten Commandments are the Rule of Good Works.

28 Therefore superstition and will-worship pleaseth not God, but those works onely which are done according to the Canon and rule of the morall Law comprehended and contained in the ten Commandments.

29 And we are to understand the Commandments according to the ex­position of the Prophets of Christ, and his Apostles.

30 Moreover, seeing that Faith doth not arise from any naturall power of free-will, but is the Gift of the Holy Ghost: Therefore from what we said, that works must proceed from Faith, we inferre further, That there are n [...] works good indeed done by men, ex­cept they be regenerate by the Holy Ghost.

31 For men by nature are dead in sinnes. Ephes. 2.5. Coloss. 2.13.

32 As therefore those which are not yet regenerate have no spiritual [...] life: [Page 174] So also they have no spirituall works pleasing God.

33 Rightly therefore disputeth S. Augustine, and with much vehemen­cie: Those works, which seem to be good, if they be without Faith, they are no better then Sinnes, or, at best, but shining sinnes. Lib. 3. ad Bonifac. cap. 5. as also in many other places.

34 Anselm disputeth thus, That all the life of infidels and unbeleevers is sinne: because without the chief good nothing is good. Upon the 14 Chap. to the Romanes.

35 Which opinion of his whoso­ever hold to be cruel, they themselves are cruel against the truth. Cens. Colon. pag. 29.

36 A corrupt tree cannot bring forth good fruit. Matth. 7.18. So neither can a person not reconciled unto God be accepted of him, neither can his works please him.

37 From this Conclusion, That it is necessarie that those works which are truly good proceed from Faith, we might gather many other things. For from thence it follows, That Good Works, although they reach not to that high pitch of perfection, which is pre­scribed [Page 175] in the Law, yet they are pleasing unto God.

38 Christ apprehended by true Faith, makes a man and his works done in Faith acceptable before God.

39 And thus is that to be under­stood, which is said in our Churches, That Faith is the form of Good works.

40 For this is not our meaning, That Christs satisfaction is so impu­ted to our works, that for those works of ours we are justified before God.

41 For seeing that they themselves stand in need of justification (as I may so speak) certainly they cannot justifie us.

42 But this we say, That those good works are therefore and from thence acceptable and pleasing unto God, be­cause the person reconciled by Christ worketh good works through Faith.

43 The Good Works of the rege­nerate do please God, but they do not appease God.

44 To conclude: Because Good Works proceed from Faith, we are not therefore by them and for them justi­fied before God.

45 For what we have already obtain­ed [Page 176] by Faith in Christ, what need have we to seek for by Good works?

46 When the question therefore is moved, Whether we be justified by Good works, and so merit salvation: Let us diligently examine the Terms and words of the Question.

47 Good works are the works of those that are already justified: There­fore they are not work [...] (if I may so speak) Justifying. Even as fruits are good, because they are the fruits of a good tree; but do not yet make the tree good.

48 I know the common answer: It is by way of distinction, between the First and Second Justification.

49 But beside other things, even this one thing doth take away quite that di­stinction; whereas the Apostle denyes that Abraham in the very midst of his Good Works was justified before God by his Works. Rom. 4.1, 2, 3. If any where, then certainly in Abraham, that Second Justification by Works (if there were any such) should have found place.

50 Moreover all places of Scripture which deny that we are justified by Works, overthrow that difference.

[Page 177]51 Our Good Works are due Debts unto God: Luke 17.10. Therefore we merit nothing by them.

52 Our Good Works are imperfect and unclean, forasmuch as our Reno­vation it self is not altogether absolute and perfect in this life: How then can we by them merit eternall life? What are all our merits to so great glory? Bern. serm. 1. in Annun. Col. 106.

53 Good works are the fruits of the Spirit leading and drawing the rege­nerate, and working effectually in them: Therefore man is so farre from merit­ing by them any thing at Gods hands, that he is rather indebted to God for them. Bern. Ibid.

54 If Good works could merit eter­nall life, then they ought and might be done to that end and with that in­tent, that thereby we might obtain the reward of eternall life: But works done with such intent are not truly good works. For true love is not mercena­ry, although it never be unreward­ed.

55 So much for the Subject of the question. I come now to the Predicate or Attribute, which is, To justifie, and to merit eternall life.

[Page 178]56 But if Righteousnesse be by Christ, then is also Salvation by Christ: For, He that beleeveth on the Sonne, hath everlasting life. John 3.36.

57 The nature of a merit requireth, that the work by which we merit he freely performed by us, and in no wise due from us unto him to whom it is performed: But whatsoever we do, it is but a part of that duty and service which we owe unto God: And there­fore no merit.

58 Again, The nature of a merit re­quireth, that it be profitable and use­full for him at whose hands we are to merit: But God standeth not in need of our goods: And therefore they are not meritorious.

59 Last of all, The nature of a merit requireth, that the thing offered by us, for worth and price, be equall unto the thing which we are to receive in lieu of it: But what proportion is there be­tvveen our works and eternall life? And therefore they cannot merit.

60 Eternall life is the free gift of God. Rom. 6.23. Therefore it is not the merit of our works.

61 Thou takest from Grace what­soever thou givest unto Merit: Away [Page 179] therefore with that Merit which ex­cludeth Grace. Bern. serm. 67 in Cant.

62 We cannot merit at Gods hands so much as a crust of daily bread, but we are compelled to pray unto God e­very day, Give us this day our daily bread: How then can we merit eternall life?

63 Let others, if they will, seek af­ter Merit: but let us study to find Grace. Bern. serm. in nativ. Mat. Col. 213.

64 If, what some call Merits, we will call by their proper names: They are the Seminaries of Faith, the Incen­tives of Charitie, the Tokens of secret Predestination, the Presages of future felicity, the Way to the kingdome, but not the Cause of reigning there. Bern. tract. de Grat. & lib. Arbitr. sub fi­nem.

65 Although yet Good works are not necessarie to merit justification and salvation: Notwithstanding, they are necessary for the regenerate. First, in re­spect of God: Secondly, in respect of our neighbours: And lastly, in respect of the regenerate themselves.

66 In respect of God, they are neces­sarie [Page 180] many wayes. 1 Because it is Gods will and commandment, That the re­generate should walk in Good Works. 2 Because he is our Father, and we are his children; and therefore we ought to be like unto him. 3 Because we were created to this end. 4 Because we are redeemed by Christ. 5 Because we are regenerate, and sanctified by the Holy Ghost, to walk in Good Works. 6 Be­cause we are to glorifie God by our Good Works. 7 That the most Holy name of God and his Word be not for our sakes evill spoken of.

67 In respect of our Neighbours, they are necessarie. 1 Because we are to help them according to our abilitie. 2 Because we are to edifie them by our good example. 3 Because we are to a­void scandal. 4 Because we are to stop the mouths of Backbiters and Slander­ers, by doing good.

68 In respect of the regenerate themselves, they are necessarie. 1 Be­cause they are to testifie by newnesse of life, that they are a new creature in Christ. 2 To prove by their walking as children of the Light, that they are de­livered out of darknesse. 3 To shew forth the true fruits of Faith, and to [Page 181] make their calling and election sure. 4 To avoid the suspicion of Hypocri­sie. 5 To escape pains temporall and eternall, which are the rewards of evil Works. 6 That by sinne they do not shake off Faith, grieve the Holy Spirit, and lose the grace of God. 7 That they may obtain of God rewards Corporall and Spirituall.

69 Faith is exercised in Good Works, and by them increaseth, and as it were waxeth fat. Luther in cap. 17. Gen.

70 These things are often to be urged, and earnestly insisted upon, That we entertain not once any such thought, as if remission of sinnes, and justification by grace, were any privi­ledge for ungodlinesse.

71 When as God of his mere good­nesse unto us in Christ doth receive us into Grace, that he may have a pecu­liar people zealous of Good Works. Tit. 2.14.

72 Where the Apostle, in the verse [...]ext but one going before, maketh three ranks or degrees of Good Works. For he requireth that we live Soberly, Righteously, and Godly in this present world.

[Page 182]73 To live Godly, hath respect unto the Worship due unto God, according to the first Table of the Command­ments: And it comprehendeth the Love and Fear of God, Confidence in him, true Invocation, Confession, and Giving of thanks.

74 To live Righteously or justly, hath respect unto our Neighbour: And it comprehendeth all good offices of humanitie due unto our Neighbour, according to the second Table of the Commandments; to wit, That we give all due Obedience and Reverence to our Superiours, that we afford Counsel and help to our equals, and that we de­fend and instruct our inferiours. Ber­nard. Serm. 3. de adv. Domini.

75 To live soberly, hath respect un­to Our selves: And it requireth the Keeping of our bodies under, and the moderating of our passions. There is no victorie more glorious then for a man to overcome himself.

76 After the same manner doth our Saviour, (being about to shew the man­ner of doing Good works, contrarie to the practice of the Hypocriticall Pha­risees) He doth, I say, make three kinds of Good Works: Alms, Prayer, & Fasting

[Page 183]77 By the name of Alms (by a Fi­gure called Synecdoche, by which, A [...]art is put for the whole) we are to un­derstand all offices of Love and Chari­tie due unto our Neighbour: From whence proceedeth the difference be­ [...]ween Corporall and Spirituall Alms, [...]omprehended in these verses;

In English thus,

78 By the name of Prayer likewise [Page 184] we understand all religious and devout service which we owe unto God: For, That our Prayers may be accepted of God, and be pleasing unto him, it is necessarie that they proceed from true Faith, Fear, and Love of God.

79 By the name of Fasting, we un­derstand the keeping of our Bodies un­der: For we are so to nourish our flesh, that it may serve us and so to tame it, that it wax not proud, and lift up the heel against us, according to the coun­sel of Hugo.

80 From what hath hitherto been said, we gather this Definition. Good Works are the actions of men regenerate commanded by God, and done to the glorie of God, through Faith in Christ, according to the rule of the divine Law.

81 That we may be rich in them, God of his infinite mercie grant unto us for Christ his sake, who is the Au­thour and Finisher of our Faith and Good works: who together with the Father and the Holy Ghost is to be blessed and praised world without end. Amen.

1 UNto the Word of the Gospel God hath ad­ded the Sacraments, which are the Visible Word;

2 And, The vi­sible signes of invisible grace. August. Libr. 19. contr. Faust. cap. 16.

3 For by the Sacraments is repre­sented unto our Eyes, what by the preaching of the Word we heare with our Eares.

4 The word Sacramentum (which we translate Sacrament) is extant in­deed in Scripture: (I mean in the vul­gar Latine)

5 But not in that sense in which it is here used.

6 And yet we are not to interdict or forbid the Church the use of the word, as Carolstadius would have us.

7 For it were a miserable servitude, [Page 186] absolutely to be forbidden the use of all words unwritten.

8 Amongst profane authours this word Sacramentum is used first for money laid (in deposito) in the hands of the Pontifex, by the Plaintiff and Defendant, by way of caution, that he which was overcome in judgement should forfeit his money, and he which overcame should again receive his own.

9 Again it is used for that Solemn Oath which Souldiers take, according to a prescript form of vvords, to bind them to their allegeance and fidelitie to the State, and Governours thereof.

10 From whence afterwards it came to signifie generally any kind of oath.

11 In the Scripture, according to the Latine interpreter, Sacramentum is that which the Greeks call [...], the Chaldees Rasa, and the Hebrews Sod.

12 Ecclesiasticall writers by the name of Sacrament understand a Ce­remonie of Divine institution, by which the good promises of the Gospel are offered & applyed to those that beleeve.

13 These our Sacraments are Holy and undefiled Mysteries, as Damascen speaketh (4. Orth. fid. cap. 14.) or, as out of the ancients speaketh Jeremie [Page 187] Patriarch of Constantinople (Resp. 1. ad Theol. Wirtb.) Mysteries to be trembled at. Therefore not without just cause is the name of Sacrament gi­ven unto them.

14 By the Sacraments we are bound unto God, to beleeve on him, and to o­bey him; as Souldiers are bound unto their Generall by an oath. By the Sa­craments we are also bound to love one another, as they which contended in judgement, having first laid their mony (in deposito) in the hands of the Pon­tifex.

15 Furthermore, the word Sacrament is properly and most frequently taken for the whole Sacramentall action: but sometimes improperly, & by a Synecdo­che it denoteth one essentiall part of the Sacrament, to wit, the outward and visible signe; or (as Ireneus speak­eth, lib. 4. cap. 24.) the terrene matter.

16 So also the Matter of the Sacra­ment, or the Sacrament as concerning the thing, denoteth the saving fruit of the Sacrament: and sometimes the other essentiall part of the Sacrament, to wit, the heavenly matter.

17 But the Sacraments are to be de­fined by actions: For wheresoever the [Page 188] Sacraments are instituted, there are certain actions prescribed and required; neither have the Sacraments their es­sentiall integritie unlesse those actions prescribed by God be also added.

18 Now these actions are sacred and solemn; because instituted by God: because in them God worketh with us; and in them we have to do with God.

19 God it is, who not onely at the first did institute the Sacraments, and commend them unto his Church: but also doth even to this day dispense heavenly benefits by them, by the me­diation of mans ministerie.

20 The Sacramentall dispensation doth consist in Giving and Receiving.

21 The Giving doth denote the action of him that doth administer, pre­scribed by God: The Receiving doth denote the taking of the Sacrament.

22 In both, we must distinguish be­tween the Thing and the Manner of the thing. Giving and Receiving are simply necessarie: but the Manner of giving and receiving admits of some li­bertie.

23 To God alone is the power of instituting Sacraments to be ascribed.

[Page 189]24 For it is one and the same who doth conferre grace and institute the means of grace.

25 Well therefore saith Thomas (p. 3. q. 64. art. 2.) The vertue of the Sa­craments is from God alone: Therefore God alone is the Institutour of the Sa­craments.

26 Where also he addeth these things worthy our remembrance: The Apostles and their successours are Gods Vicars, as concerning the regiment of the Church instituted of God by Faith and the Sacraments of Faith: Where­fore, as it is not lawfull for them to constitute another Church; so neither is it lawfull for them to deliver any o­ther Faith, or institute any other Sa­craments. But the Church of God is said to be built and constituted by the Sacraments which flowed from the side of Christ hanging on the Crosse.

27 God also doth dispense the Sacra­ments, not Immediately, but Ordinarily by the Ministers of the Church.

28 For they are the dispensers or Stewards of the mysteries of God. 1. Cor. 4.1. and, Labourers together with God. 1. Cor. 3.9.

29 Seeing then the Minister is here [Page 190] an Agent not in his own name, but in Gods name: Therefore his worthines or unworthinesse can nothing adde to or take from the efficacie of the Sacra­ments.

30

31 The Ministers work here but as Instruments. Now we know that in­struments work not according to their own proper form, but according to the vertue of him that moves them. Thom. p. 3. q. 64. art. 5.

32 From whence are these similitudes of the Ancients. How that the life of the Minister doth no more take away the benefit of the Sacraments; no more, I say, then a dunghill or dirty place, by which the sunne passeth, doth pollute and defile the light thereof. And again, How that it matters not whether the water be conveyed through a pipe of stone, or a pipe of silver. And again, How that the figure and impression of the seal is all one, whether it be made with a gold ring, or one of iron. August. Tract. 5. in Joan. lib. 3. de Bapt. cap. 10. and Nazianz. orat. de Bapt.

[Page 191]33 And this also we adde concern­ing the Intention of the Minister, That it is not absolutely and necessa­rily required to the perfection and fruit of the Sacrament.

34 For that Non-intention (if I may so speak) is a species of blemish or ma­lice in the Minister. What then is true of the Genus, is also true of the Spe­cies.

35 Furthermore the Sacraments were instituted onely for men, and such men as are living: Therefore they are onely to be administred unto such.

36 Two things are required unto a Sacrament: The Word, and the Ele­ment or outward visible thing.

37 Let the Word be added unto the Element, and it becomes a Sacra­ment. Aug. de cat. c. 3. & tract. 80. in Joan.

38 By the Word is understood, 1. Gods institution, by which the Element (having received the calling of God, as Ireneus speaketh l. 4. cap. 34.) is sepa­rated from common use, and destina­ted to a Sacramentall use: 2. The proper promise of the Gospel which is to be applyed and sealed by the Sacrament.

39 And therefore we must judge of [Page 192] every Sacrament, by Gods institution, or (which is all one) by the proper place in which Gods institution is de­scribed and set down.

40 And because every Sacrament hath its own peculiar institution, there­fore also it hath its own peculiar admi­nistration, as its proper form.

41 And therefore the substantiall words of the institution of the Sacra­ment are in no wise to be altered or changed.

42 The Sacraments in the Old Te­stament are two, as likewise also in the New: 1. Circumcision in the Old, un­to which answers Baptisme in the New; and the Paschall Lambe in the Old, unto which answers the Supper of the Lord in the New.

43 If any other be added unto these, they want either Gods institution, or the outward Element, or the proper promise of the Gospel.

44 The Ends of the Sacraments are many: but two onely are Principall; the rest are Subordinate, and lesse-principall.

45 The First principall end is, That the Sacraments may be the instru­ments, means, and conveyances, or con­duits [Page 193] by which God exhibiteth, offer­eth and applieth unto those that be­leeve, the proper promise of the Go­spel concerning remission of sinnes, justification, and life everlasting.

46 Whatsoever is competible and agreeable unto the Word, that also is not to be denied unto the Sacraments, which are the visible word: But the word of the Gospel is such an instru­ment: And therefore also the Sacra­ments.

47 By the Sacraments we are recei­ved into the Covenant of God, and are preserved in it: But that Covenant, is the Covenant of grace: And there­fore the Sacraments are instruments of grace and salvation.

48 Therefore we dissent and depart from those who derogate and detract from the Sacraments, making them onely bare signes signifying grace.

49 The Ancients indeed sometimes call the Sacraments, Signes: But they understand Signes sealing, or (as it is expounded in August. Confess. art. 13.) Signes testifying concerning the grace of God towards us.

50 In which sense the word Signe or token used in Gen. 17.11. the Apo­stle [Page 194] expoundeth by the word Seal. Rom. 14.11.

51 So also sometimes the outward Element of the Sacrament is called a Signe; yet not barely signifying an heavenly thing absent, but offering and delivering an heavenly thing pre­sent, and Sacramentally united unto the Element.

52 For it is a signe that signifieth or signeth the invisibilitie of the thing signified or signed; but presupposeth not the absence thereof.

53 A Signe is a Thing beside the Species which it representeth to our senses; and of it self causeth us to call to mind somewhat else. August. 2. de doctr. Christ. cap. 1.

54 Therefore they that from hence, That it is a Signe, do gather that one essentiall part is absent, do it certainly for lack of wit and want of learning.

55 We dissent and depart likevvise from those also who attribute too much unto the Sacraments; in that they affirm and averre, that they conferre grace (ex opere operato) even upon the outward act and administration there­of.

56 Which their Position or Opini­on [Page 195] they expound thus, That there is not required any good motion in the Re­ceiver, but that the Sacraments have a supernaturall vertue in themselves, by which they are the cause of Grace, as fire is the cause of Heat.

57 But as the Word profits not, not being mixed with Faith. Hebr. 4.2. So neither do the Sacraments, which are the Visible Word.

58 Neither doth it profit any thing, to have a benefit offered, unles there be one to receive it. The Word and the Sacraments are Gods Hands, by which he offereth unto us: But it is the Hand of Faith, which must receive what is offered.

59 Well saith Hugo (5. de Sacra­ment. pag. 9. cap. 2.) The spirituall Gifts of grace are as it were certain Invi­sible Antidots: In the Visible Sacra­ments they are as it were in certain Vessels offered unto man. Now, As that which is in the Vessel is not of the Vessel, but is drawn with it: So Grace is not from the Sacraments, or of the Sacraments, but is derived from an eternall fountain; and is sucked from thence by the Soul, in the Sa­craments.

[Page 196]60 And seeing that the Sacraments in generall have assigned unto them this end: from hence it may be gathered, That we are to attribute the same unto the Sacraments of the Old Testament.

61 For unto Circumcision was added that promise, of being received into the Covenant of Grace, which is Emphati­cally set down in those words, I will be a God unto thee, and to thy seed after thee. Gen. 17.7. Which words are to be expounded out of Levit. 26.12. Jer. 31.1. Mat. 22.32. And it will appeare that in them is contained a promise of Gods grace, his speciall inhabitation, or indwelling, and eternall life.

62 Therefore we dissent & depart from those, who dispute, that the Sacraments of the old Testament were not Instrumen­tall causes of Grace: as if they had not some vertue frō the passion of Christ &c.

63 The lesse-Principall end of the Sacraments is, To be Signes and Seals of Gods love towards us, instituted and ordained for the confirming and strengthening of our Faith.

64 For the Apostle calleth Circumci­sion, A seal of the righteousnes of faith. Rom. 4.11. And the proper use of a Seal is, as we know, to testifie, confirm, and seal that thing unto which it is annexed.

[Page 197]65 Whereupon the Godly of former ages in time of danger did fetch solid comfort and consolation one of Cir­cumcision, 1 Sam. 14.6. and 17.16, 36.

66 Moreover, what is said of the end of Circumcision, that also is rightly referred to the other Sacraments: For all the Sacraments agree in their Effi­cient, and Finall Genericall cause.

67 From hence it is that Baptisme is said to be A Good Consciences going unto God for counsel. The word by which it is expressed is in Greek [...], which the Septuagints in the Old Testament do use, when there is signified asking counsel at the mouth of God. Oecumenius by this word un­derstands an Earnest or Pledge.

68 The meaning then is, That Bap­tisme doth testifie unto our consciences, & confirm the grace of God. And here observe that the foundation of this ob­signation or sealing consists in the re­surrection of Christ: For (as it is, Rom. 4, 25.) He was raised again for our justi­fication: upon which follows peace of conscience, or peace with God. Rom. 5.1

69 Hither do we referre that place. 1. John 5.8. There are three tha [...] bear witnesse in earth, the Spirit, and the Water, and the Bloud. The Paraphrase [Page 198] of which place, according to the scope of the Text, and the Analogie of Faith, is this, That the Holy Spirit in the ministerie of the Gospel (which is The ministration of the Spirit. 2. Cor. 3.8.) and the Water in Baptisme (which is The washing of water by the Word. Ephes. 5.26.) and the Bloud (which in the Lords supper is offered unto us to drink. 1 Cor. 11.15.) do te­stifie and bear witnesse concerning the Fatherly goodnesse and love of God towards us.

70 Hereupon Tertullian (Libr. de poenitent.) calleth Baptisme the Obsig­nation or Sealing of Faith: and Au­gustine (de Catech. rud. cap. 26. calleth the Sacraments, Seals.

17 We dissent then and depart from those who deny that the Sacraments are Seals sealing unto us the promise of Grace.

72 Secondarie and Lesse-principall ends of the Sacraments we may reckon up many: as, That they are the very Nerves and Sinews of publick societie, concord, and agreement; That they are the Badges and cognizances by which the Church is distinguished from other assemblies; That in them we are tyed [Page 199] and bound unto God, to Faith, and to Obedience; That they are the Types and resemblances of vertues, but especi­ally Love, &c.

73 The Schoolmen dispute, That in or by some Sacraments there is a Character imprinted.

74 Which they describe after this manner, That it is a spirituall stamp im­printed by God alone in the soul of man at the receiving of the Initerable Sacrament, (that is, the Sacrament of Baptisme, which is not to be reiterated or repeated) remaining Indelible, ordi­narily.

76 About the Quidditie, Subject, and End of this Character, we might reckon up their wonderfull strange and miserable jarres and contentions.

77 But we conclude with Biel (4. Sentent.) That neither neces­sarie reason doth demonstrate, nor evi­dent authoritie prove, that we are to hold any such Character.

78 For all the authorities brought out of Dionysius, Augustine, Damascen and Lombard, are expounded truly, and more pertinently unto the minds of their authours, of the Sacrament or Sa­cramentall form of Baptisme, then of [Page 200] any Character imprinted really in the Soul. This saith Biel.

79 Therefore that Character of theirs is Indelible indeed: because it is not written at all.

80 And thus much concerning the Sacraments in generall. Out of that which hath been said we gather their definition, after this manner, The Sa­craments are sacred and solemn actions instituted by God, in which God, by the ministerie of man mediating, doth dispense a certain thing, instituted by his peculiar word, to offer, apply and seal unto those that beleeve, the proper promise of the Gospel.

82 Of which that we may worthily partake, and to our salvation, God grant unto us who is the onely Au­thour of them, blessed for ever. Amen.

1 BAptisme is the Porch or first Gate of Grace, the Entrie into the Church, the Key of the King­dome of heaven, and [...]he Investiture of Christianisme, or [...]e putting on the robe or liverie of [...]hristianitie.

2 And therefore being the first Sa­ [...]rament of the New Testament, it is [...]or that cause called the Sacrament of [...]itiation.

3 Baptisme, generally taken, signifi­ [...]th any washing, dipping, or dying, whether it be done by immersion, affu­sion, or aspersion.

4 It is taken Metaphorically in Scri­ [...]ture, for the Crosse and calamities. [Page 202] Matth. 20.23. for the visible and large effusion of the gifts of the Holy Ghost. Acts 1.5. for the miraculous passing of the Israelites through the sea. 1. Cor. 10.2.

5 It is taken Synecdochically, for the doctrine, and indeed the whole mi­nisterie of John the Proto-Baptist, that is, which first baptized. Matth. 3.11.

6 Specially and by way of Excel­lencie, yea and by the common use of the Church, it is taken for that so­lemn mysterie of Initiation, to wit, the first Sacrament of the New Testa­ment.

7 Which, in respect of one of the Essentiall parts thereof, is called Water. John 3.5. In respect of its Essence, T [...] washing of water by the Word. Eph [...] 5.26. In respect of the Effect thereof, The washing of regeneration, and re­newing of the Holy Ghost. Tit. 3.5. In respect of the Type thereof which went before, Circumcision made with­out hands. Coloss. 2.11.

8 The Prime Authour of Baptisme, and therefore the Proper and Principall Cause, is God.

9 For God by his prophets in the [Page 203] Old Testament did preach by Types and Prophesies concerning this saving L [...]ver [...]r washing of Baptisme.

10 The Types are, Noahs ark in the [...]loud. 1. Pet. 3.20. Circumcision. Co­loss. 2.11. The passing of the Israelites through the red sea. 1. Cor. 10.2. Waters mixed with the bloud of the bird that was killed, which cleansed the leprosie, Levit. 14.6, 7. The water of Expiati­on, or Separation, whereinto vvere drewed the ashes of the red heifer. Numb. 19.17, &c. Divers washings, ablutions, and aspersions used by the Jews. Heb. 9.10. The water of Jor­dan, by which Naaman was cured of his leprosie. 2. Kings 5.14.

11 The Prophesies consist partly in proper words, and partly in words Al­ [...]egoricall. The Lord sitteth upon the floud. Psal. 29.10. There is a river, the streams whereof shall make glad the citie of God. Psal. 46.5. The Gentiles shall bring thy sonnes in their arms. Isai. 49.22. I will sprinkle clean water upon you: and you shall be clean from all your filthinesse. Ezech. 36.25. It shall come to passe that every thing that liveth, which moveth, whithersoever the rivers shall come, shall live. Ezech. 47.9. In [Page 204] that day there shall be a fountain open­ed to the house of David, and to the inhabitants of Jerusalem, for sinne and for uncleannesse. Zechar. 13.1. A foun­tain shall come forth of the house of the Lord, and shall water the valley of Shittim. Joel 3.18.

12 The same God it is, which sen [...] John to baptize, or to baptize with water. John 1.33. From whence it is said, That his Baptisme is from heaven. Matth. 21.25. and the Pharisees, re­fusing to be baptized of him, are said to have rejected the counsel of God. Luke 7.30.

13 This Divine Institution of Ba­ptisme, Christ after his death and resur­rection did as it were renew by a so­lemn promulgation, and command to continue the same throughout the whole world.

14 Therefore the Baptisme of John was the same Sacrament with the Ba­ptisme of Christ, that is, which Christ administred by his Apostles, and doth at this day administer by the Ministers of the Church: It had also the same effica­cie; neither was it necessarie that after the Baptisme of John the Baptisme of Christ should be received.

[Page 205]15 The same Causes and the same [...]fects do argue that the Sacrament of [...]aptisme, both Johns and Christs, was [...]he same.

16 Yet notwithstanding vve do not [...]eny but that with the Baptisme of the [...]postles there was joyned also the visi­ [...]e effusion of the miraculous gifts of [...]e Holy Ghost: which was wanting [...]o Johns Baptisme.

17 Now God administers this Sa­ [...]rament, not Immediately, but by the Ministers of the Church, unto whom his doth Ordinarily belong, as unto [...]he Stewards of the mysteries of God. [...]. Cor. 4.1.

18 Again, Forasmuch as they are [...]e Ministers of anothers good, their [...]ites do not take away the essence and [...]enefit of Baptisme.

19 And therefore even Hereticks [...]emselves, if they do observe the Sub­ [...]antialls of Baptisme, they do admi­ [...]ister true Baptisme.

20 Which also we determine in that [...]use, when the Minister of the Church [...]rivately and secretly doth favour and [...]erish an heresie contrarie to the truth [...]f Baptisme, and the doctrine of the [...]hurch.

[Page 206]21 But those which are baptize by Hereticks without the invocation o [...] the Holy Trinitie, and afterwards com [...] unto us, we pronounce that such ar [...] to be Baptized; but we: do not say, Re­baptized: For it is not to be beleeve [...] that they were ever baptized, whosoever were not baptized In the name of the Father, and of the Sonne, and of the Holy Ghost.

22 The externall Element of Baptisme is water; water naturall and elementarie.

23 Whosoever therefore do eithe [...] substitute and use in stead of water an [...] other liquour, or any other externall Element; or else are of opinion that they may be substituted & used in the stea [...] thereof: They depart from Gods institution.

24 But yet Baptisme is not simpli [...] water; but the washing of water by th [...] Word. Ephes. 5.16.

25 Therefore neither Water without the Word, nor the Word without the Water, hath the nature, force, and ver­tue of Baptisme.

26 That Word is the word both of Command and of Promise.

27 For the Apostles are commanded [Page 207] to go and teach all nations, Baptizing them in the name of the Father, and of the Sonne, and of the Holy Ghost. Matth. 28.19. And there is a promise added, That he that beleeveth and is Baptized, shall be saved. Mark 16.16.

28 Therefore, according to this word, all the Holy Trinitie, The Fa­ther, the Sonne, and the Holy Ghost, are present at Baptisme, as at the Baptisme of Christ, who is the Head of the Church. Ephes. 1.22.

29 The Father, for his Sonne our Mediatours sake, doth receive him that is Baptized, into grace: The Sonne by his own bloud doth cleanse him from all his sinnes: The Holy Ghost doth re­generate and renew him unto eternall life.

30 And, if all the most sacred and Holy Trinitie be present; then also Christ God and Man is certainly pre­sent, and by his bloud washeth him that is Baptized, from all the filthinesse of his sinnes.

31 From whence it is, that the An­tients say, and Luther repeats it, That Baptisme is red with the bloud of Christ. August. tract. 11. in Joan. Beda in Psalm. 80.

[Page 208]32 We must not therefore look up­on the water of Baptisme according to the naturall properties and use that it hath in common life: But we are to have an eye unto it as it is a Sacra­ment, and means sanctified by the vvord of God, vvith vvhich and by vvhich all the most sacred and Holy Trinitie doth work in those that are Baptized, unto their salvation.

33 The Form of Baptisme is to Baptize a man with water, That is, to sprinkle the water upon him, or to dip him in the water, In the name of the Father, and of the Sonne, and of the Holy Ghost.

34 And forasmuch as it is the Form which gives being unto a thing: Therefore, if this Form of Baptisme be changed, it shall be no longer a Sa­crament.

35 Whether the party Baptized be sprinkled or dipped Thrice or but Once, it matters not to the integritie and per­fection of Baptisme. The usuall rites and custome of the Church in these indifferent things is to be observed.

36 By the Three sprinklings or clip­pings, the Trinitie of Persons is signi­fied; and by One onely, the Unitie of [Page 209] the Divinitie or Godhead.

37 Those words, In the name, or, On the name of the Father, and of the Sonne, and of the Holy Ghost, have a great Emphasis; which is accurately and frequently to be expounded to the godly and devout auditorie or con­gregation.

38 For the Minister professeth, that what he doth in this part, he doth not in his own name, but in the name of God, and at his command.

39 For he declareth that the true God, which is One in Essence and Three in Persons, is called upon over him that is Baptized.

40 Moreover, those words do evi­dently witnesse that every Person of the most sacred and Holy Trinitie is present at Baptisme, by the presence and efficacie of grace: to wit, The Fa­ther for the merit of his Sonne doth re­ceive him that is Baptized, into grace; and doth seal him by his Holy Spirit, unto salvation.

41 Whereupon those that are Ba­ptized are called the Sonnes of God, Christians, and Spirituall men, in respect of the Father, of the Sonne, and of the Holy Ghost.

[Page 210]42 Whereunto belongeth the Col­lation, or comparing of Creation and Re-creation, Formation: and Reforma­tion. For, As the Father, by the Sonne, through the Holy Ghost created the first man: So is it at the Sacrament of Re­generation, where all the most Holy and blessed Trinitie doth work in like manner.

43 Last of all, By those words, he that is Baptized in the name of God, is bound to acknowledge him, and to call upon him as the true God, and serve him all the dayes of his life.

44 For you must be baptized, as vve have received; and beleeve, as we are Baptized; and glorifie the Father, the Sonne, and the Holy Ghost, as vve have beleeved. Basil. Epist. 78.

45 From this Fountain flow forth all the praises which are extant in the vvritings of the Apostles concerning the saving fruit of this mysterie.

46 As for example, That it is The washing of Regeneration, and renewing of the Holy Ghost. Tit. 3.4. By vvhich the Church may be cleansed. Ephes. 5.26. Sinnes may be washed avvay. Act. 22.16. Christ may be put on. Gal. 3.27. And, in a vvord, salvation may be ob­tained. [Page 211] 1. Pet. 3.21.

47 By way of Comparison, it will not be amisse, to consider the Baptisme of Christ, by which Our Baptisme is consecrated: For vvhat was done there in visible signes, vve must not doubt but that the same is done at our Ba­ptisme after an invisible manner.

48 The Father for Christ his sake receiveth us to be his Sonnes: The Sonne by his bloud washeth us: The Holy Ghost regenerateth and renevveth us, and prepareth himself a dvvelling-place in us, and openeth the gate of Paradise unto us.

49 We sticking close to the literall sense of the words (as we must alvvaies do in articles of faith) do firmly be­leeve that Baptisme is an effectuall means by which man is regenerated and renewed unto eternall life.

50 VVhich end comprehends in it, Adoption, Remission of sinne, Ingraffing into Christ, Sanctification, and the In­heritance of eternall life.

51 But we deny that Baptisme doth either imprint an indelible character; or conferre grace (ex opere operato) upon the vvork done, or outward act of administration; or that it doth take [Page 212] away and altogether blot out both sin and the punishment thereof. For con­cerning this matter the Scripture is silent.

52 Furthermore, seeing that in Baptisme God doth make a Covenant of grace with man, certainly the effi­cacie thereof endureth throughout a mans whole life.

53 For the Covenant of God is not made of no effect by reason of our un­belief. Rom. 3.3.

54 Therefore though we should for our parts go never so farre astray from this covenant, yet by true and serious conversion vve may return, and be re­ceived again into it.

55 Unto vvhom this Sacrament ap­pertaineth and belongeth, vve learn even from Gods ovvn institution: by vvhich it is commanded, that all nations should be baptized.

56 Yet the order and manner vvhich Christ there hath prescribed, is to be observed: that is, That they which are of age to heare the Gospel, should first be taught, and then baptized.

57 Seeing then all are either infants, or of yeares: vve must ansvver distinct­ly concerning both.

[Page 213]58 Those Infants are to be baptized vvho are either born of Christian Pa­rents, (it matters not vvhether one or both the parents be Christians) or else are to be brought up under them.

59 Therefore Bastards, and children that are found, vvhose parents are not knovvn, are not excluded from the be­nefit of Baptisme (although it be doubted of by some) nor yet those vvho at their birth have some exter­nall defect, &c.

60 But those which are not yet born, are excluded: For a man can­not be born again, unlesse he be first born. And so are also the children of Infidels and unbeleevers to be exclu­ded, as long as they are under their tuition.

61 Those of yeares are to be ba­ptized, who being instructed con­cerning Christ do professe the Chri­stian religion.

62 Neither here are vvomen exclu­ded: as it is confirmed by the practice of the Apostles, beside other arguments. Acts 8.12. and 16.15.

63 For the confirming of this our opinion concerning the baptizing of infants, out of Scripture serve many [Page 214] things: and it vvill be usefull for us to consider these following Hypotheses or suppositions.

64 First, Infants are conceived and born in sinne: And therefore they are by nature the children of wrath.

65 Secondly, God would have lit­tle children to be brought unto him: For it is not the will of him, that one of the little ones should perish.

66 Thirdly, There is no dealing with them by the preaching of the Word: Therefore there remains onely to them that means, to vvit, Baptisme, vvhich succeeded in the place of Circumci­sion.

67 Beware of saying, That Bap­tisme is not profitable unto infants, forasmuch as yet they neither do not can beleeve:

68 Because in Baptisme, and by Baptisme, the Holy Spirit doth so work in Infants, that it is, no lesse then Circumcision, A seal unto them of the righteousnesse of Faith. Rom. 4.11.

69 For although we cannot under­stand after what manner the Holy Ghost worketh: yet we must not there­fore deny the working of the Holy Ghost.

[Page 215]70 If a question be moved concern­ing Infants departing without Bap­tisme: we must proceed distinctly.

71 Those which are without the Church, are left to the judgement of God.

72 But those which being born of Christian parents, by reason of some case of urgent necessitie could not be baptized; or those which die in their mothers wombe: those I say, by the prayers of their parents and the Church may be commended unto God; but are not excluded from the fellowship of the kingdome of heaven.

73 It remains now that vve speak something concerning certain Circum­stances vvhich are wont to be observed at the administration of Baptisme.

74 Impious and superstitious cere­monies are to be rejected.

75 But what rites and ceremonies are of their own nature indifferent, and of a middle rank, and not repugnant to the Analogie of faith, but rather commended by the authoritie of the Apostles and the Primitive Church, and further, do make the action, use, and efficacie, yea the necessitie and dig­nitie of Baptisme more conspicuous to [Page 216] the eyes of the ruder sort: such as those are not Simply, and to the scandal of the Church, to be rejected.

76 Exorcisme is to be expounded after this manner, That it is a testimo­ny that infants are by nature under spi­rituall captivitie in the kingdome of the Devil; That by the vertue and efficacie of Baptisme they are translated from the kingdome of Satan unto the kingdome of Christ; That the end of the Eccle­siasticall ministerie consisteth not onely in the application of Christs benefits, but also in a continuall vvarring and fighting against Satan.

77 But the Church hath liberty to propose and expound the doctrine con­cerning originall sinne, the povver and kingdome of Satan, and the efficacie of Baptisme in other vvords more agree­able unto Scripture. Chem [...]it. part. 3. loc. Theolog. pag. 178.

78 It is a most ancient custome, a [...] the Baptisme of infants, to have Sure­ties, vvhich we call Godfathers and Godmothers: Whose office it is, First, to pray for them, that God would receive them into grace by Baptisme; Second­ly, by their ansvvering to repeat that, vvhich Christ, as the mouth of the in­fants, [Page 217] hath witnessed for them; Thirdly, to instruct them in the principles of re­ligion, if their parents be dead.

79 Imposition of names is rightly u­sed in Baptisme: not onely because it was formerly used in Circumcision; but especially, because it puts us in mind that in Baptisme our names are written in the book of life. Luke 10.20. Revel. 20.15. and that our names are enrolled in the Catalogue of Christian souldiers, from thenceforth alwayes to fight un­der the banner of Christ.

80 Concerning other ceremonies and circumstances, more shall be said in another place: One thing onely we adde, That it vvere to be wished that at a full congregation in the Church at Morning prayer children vvere bapti­zed; that so the administration of this most sacred mysterie might be per­formed vvith more attention and de­votion.

81 Neither yet do we say, that rashly and unadvisedly any man out of his own private fansie may depart from the custome of the Church wherein he liveth: nor do we prescribe Laws for cases of necessitie.

82 From all that hitherto hath been [Page 218] said, we gather That Baptisme is the first Sacrament of the New Testament, in which a living man it dipped into water, or sprinkled with water, In the name of the Father, and of the Sonne, and of the Holy Ghost; that being re­generated and renewed, he may be made an heir of everlasting life.

83 God, who by Baptisme hath re­ceived us into the covenant of grace, keep and preserve us in the same even unto the end. Amen.

1THe latter Sacrament of the New Testament is, The Lords Supper, so called from the Au­thour and time of the institution thereof, 1. Cor. 11.20, 21, &c.

2 It is also called The Lords Table, to distinguish it from profane eating and drinking. 1. Cor. 10.20, 21, &c. And again, The communion of the body and bloud of Christ. 1. Cor. 10.16. be­cause therein consisteth the essence of this Sacrament. And again, The Te­stament of Christ. Luke 22.20. 1. Cor. 11.25. because therein do appear all the requisites of a Testament. And a­gain, The breaking of bread. Acts 2.42. and 20.7. because by it the bread in the [Page 220] Eucharist was prepared of old to be distributed.

3 It was called by the ancients, the Eucharist, or Giving of thanks. 1. Cor. 11.24. Because solemn thanks were to be given to Christ at the celebration of this Sacrament. Again, It was called, a Synaxis, or coming together. 1. Cor. 11.20. Because this Holy Supper was vvont to be celebrated in a full congre­gation in the Church, and vvas a signe and pledge of their mutuall conjuncti­on in Christ. Again, It was called, an [...], or a feast in Love and Cha­ritie, by reason of Holy feasting insti­tuted and made of gifts conferred in common. Again, It was called [...], or Liturgie: Because it is no small part of publick and common ser­vice.

4 The name of Missa which is ta­ken for the Masse, had its beginning from the form of dismissing the people used by the ancients, when they said unto the Catechumeni, to the possessed of evil Spirits, and to the Excommu­nicate, Ite: Missa est. Beat. Rhenan. super 4. libr. Tertull. adv. Marc.

5 The Types of this Sacrament in the Old Testament are sundrie and divers; [Page 221] but the best are these: The Paschall Lambe. Exod. 12.27, &c. 1. Cor. 5.7. and, Manna, Exod. 16.15. John 6.49. The corn of heaven. Psalm. 78.24. Angels food, vers. 25.

6 The Authour of this Sacrament, who did both institute and commend it unto his Church, is Christ. Matth. 26.26. Luke 22.19. 1. Cor. 11.23.

7 Who, seeing that he is true God, and One with the Father and the Holy Ghost, Omnipotent, True, All-wise, our Mediatour and Saviour: Therefore, if we desire truly to be his Disciples, we must without any tergiversation, back­sliding or unwillingnesse beleeve his words and rest on them. John 8.31.

8 And the Sonne it is who still to this day doth exhibite unto us his Body and Bloud, at the distribution of the bread and wine in the Eucharist, to be eaten and drunk by us.

9 Beleeve ye all therefore, that even now the Supper at vvhich Christ sat down, is here celebrated: For there is no difference betwixt this and that: They have both one Authour. Do not think it is the Priest or Minister, but Christ himself that stretcheth forth his hand unto thee. Chrysost. Hom. 51. [Page 222] in Cap. 24. Matth.

10 Yet he doth not administer this Supper now immediately by himself, as he did at the first Institution: But it hath pleased him to use the Ministers of the Church to this purpose; because they are The Stewards of the Mysteries of God. 1. Cor. 4.1.

11 The Eucharist consists of tvvo things; an Earthly, and an Heavenly: The Earthly is Bread and Wine; the Heavenly is the Body and Bloud of our Lord. Iren. Libr. 4. Cap. 3.4.

12 That which vve see, is the Bread, and the Cup, as our eyes declare unto us: but the Bread and Wine which vve are to look up unto vvith the eye of Faith, is the Body and Bloud of Christ. These therefore are called Sacraments; because in them one thing is seen, and another understood: That which is seen hath a Corporeal species, or bodily shevv; but that which is understood, hath a Spirituall fruit. August. Serm. ad Na­oph. Bed. in 1. Cor. 10.

13 Because therefore Bread and Wine are by Christs own Institution ordain­ed and appointed for this Sacrament: Neither of these Elements are to be changed for any other, which may have [Page 223] some resemblance with them.

14 Nothing can be better here, no­thing more holy, nothing more safe, then for us to be content with Christs authoritie alone.

15 But, as concerning the Bread, vvhether it be Long or Round, Great or Small; and as concerning the Wine, whether it be Red or White: It mat­ters nothing to the integritie or Per­fection of the Sacrament, inasmuch as it detracts nothing from the Instituti­on of the Sacrament.

16 The Nicene Canon we exceeding­ly approve. We take not much, but little: that we may know that these things are not taken for Satietie, but for San­ctitie.

17 In like manner whether the Bread be Leavened or Ʋnleavened, vve think 'it not much materiall: neither do we like of that wrangling and jangling a­bout the Bread, which was of old so frequent in the Greek and Latin Churches.

18 But yet we following the custome of the Church, do use Bread unleaven­ed, for the example of Christ, and many good lessons not to be contemn­ed, which the Unleavened Bread doth afford.

[Page 224]19 To mingle vvater vvith the Wine in the Eucharist we hold it not neces­sarie, forasmuch as there is expresse mention made onely of the Fruit of the vine, Matth. 26.29.

20 But this vve hold necessarie, That not onely the Bread, but the Wine also is to be distributed to all those that come with reverence to this venerable Sacrament.

21 Either let them receive the Sa­crament in both kinds or in neither: For there can be no division of one and the same mysterie vvithout grand sacri­ledge.

22 Eating and drinking is distinctly instituted and ordained by that wis­dome unto which all humane wisdome concerning the inseparabilitie of the Living Bloud from the Living Flesh, must give place: For here vve are not to dispute out of humane reason; but vve are to look unto the will of Christ, who instituted no imperfect Feast, but with the meat added drink also. Andr. Fric. 4. de Reip. emend. Cap. 19.

23 What God hath joyned together, let no man put asunder. Matth. 19.6.

24 We do not dislike searching out divers Analogies or Resemblances be­tvveen [Page 225] the Bread and the Body of Christ, and between the Wine and the [...]doud of Christ: but we must beware [...]at vve place not therein all the Sacra­mentall office of the Bread and Wine a the Eucharist.

25 For herein doth that consist, That [...]he Bread in the Eucharist be the Com­munion of the Body of Christ; and the Cup of Blessing, the Communion of the [...]loud of Christ. 1. Cor. 10.16.

26 We hold no Locall Inclosing of [...]he Body into the Bread, or the Bloud [...]nto the Wine; nor any Impanation, or Incorporating into Bread; nor any na­turall Inexistence; nor any Delites­ [...]ence, concealment, or lying-hid of [...]he Body under the Bread; nor any Pe­ [...]etration of tvvo Bodies; nor any Ca­ [...]ernaiticall Creophagie, or eating of [...]lesh which the Capernaites did hold.

27 For all these are but the dreams of humane Reason, being too curious to enquire into the manner of the Sacra­mentall presence: and they proceed for the most part from a lust and desire to calumniate.

28 But this we hold, according to the Apostle, That the Bread in the Eu­charist is the Communion of the Body [Page 226] of Christ; and the Wine, the Commu­nion of the Bloud of Christ.

29 The Form of this Sacrament con­sists in the Blessing of the Bread and Wine; and in the Distributing of the Bread and Wine so blessed; and in the Eating and Drinking of the Bread and Wine so distributed.

30 This Sacramentall Blessing con­sists not in any Magicall conversion of the Bread into the Body of Christ, and the Wine into his bloud, by any vertue lying hid in the words:

31 But it is a sacred and efficacious destinating or setting a part of the exter­nall elements to a Sacramentall [...]: which is therefore called Consecratine.

32 When the Minister therefore of the Church, following the institution of Christ and the example of his Apo­stles (concerning vvhich speaketh Gre­gorie, Lib. 1. Cap. 63. in Registro: and Platina in the life of Sixtus the first, and many others) vvhen the Minister, I say, doth repeat the vvords of institu­tion, saying first over the Lords Prayer: vve must not in any case think that it is a mere Historicall reading of the Text.

33 For, First, The Minister doth testifie, that he neither doth, nor hath [Page 227] any will to do any thing according to his own will and pleasure, or in his own name; but that as the lavvful Stew­ard of the Mysteries of God he doth execute his function in performing this sacred and solemn action in the name of Christ.

34 Secondly, He doth by this means set apart the Bread and Wine for an Holy use, that afterwards they are no more mere Bread and Wine, but the Sa­craments of the Body and Bloud of Christ.

35 Thirdly, He doth earnestly pray, that Christ would be mindfull of his promise, and vouchsafe to be present at the Sacramentall action, and distribute both his Body and Bloud together vvith the externall Elements, or the Bread and Wine.

36 Last of all, He doth testifie that by vertue of the Lords institution and promise, the Bread in the Eucharist is the Communion of the Body; and the Cup of Blessing, the Communion of the Bloud of Christ: and further doth ad­monish all those that intend to receive the Sacrament, to remember that they are Christ Guests, to rely on his words vvith true Faith, and to come with due [Page 228] preparation, that so they may receive it unto their salvation.

37 But thus much we must know, That the Scripture doth not in any place say, that by consecration or bles­sing, the Bread is turned into the Body, and the Wine into the Bloud of Christ. Yea, the Scripture is expressely against it.

38 And Transubstantiation (a thing barbarous both for Name and Nature) gathers little strength from the Dispu­tation of some of our modern vvriters, vvho thus expound it, That the Body of Christ is made of the Bread, not as of the Matter; as it was made of the flesh of the Virgin Marie; but as from a Term (à Quo, or) from whence, as Heaven was made of Nothing, the Night is made of the Day, and the Wine vvas made of Water.

39 For besides that they digresse from the opinion of their predecessors, (for they held the Essentiall conversi­on of the Bread and Wine into the Bo­dy and Bloud of Christ) they do also involve and intangle themselves in ve­ry great difficulties.

40 For whosoever saith that one substance is converted into another, [Page 229] when it onely succeeds in the place thereof, he abuseth names.

41 Who ever said, that Nothing vvas transubstantiated into Heaven, or that the Day is transubstantiated into Night?

42 But if the Body of Christ is made of the Bread after the same man­ner as Wine vvas made of Water, it followes, That the Essence of the Bread is converted into the Body of Christ; that the accidents of the Bread do perish; that the Masse-Priests by the same power do turn the Bread into the Body of Christ, as Christ turn­ed the Water into Wine: And so they become the Creatours of their Crea­tour, and Makers of their Maker. Stella Clericorum.

43 It vvas a Sacrament that Christ vvould institute, and not a New crea­tion: It was the Communion of his Body and Bloud by the externall Ele­ments of Bread and Wine, that Christ would institute, and not the Transub­stantiating of them into an heavenly matter.

44 And that it may appear hovv little or no foundation there is for Transubstantiation in these Words of [Page 230] Christ, This is my Body, We vvill pas [...] by all others, and heare onely vv [...] Biel, the Compiler of School-Divin [...] tie, saith concerning this matter.

45 Thus saith he (Lib. 4. Sent. Di [...] 11. q. 1. Art. 3. Dub. 1.) All Affirmati [...] Propositions, in which the Terms s [...] nifying Bread and Wine are put int [...] Nominative case, are false. As, Brea [...] is the Body of Christ; That which Bread, is, was, shall, or can be the B [...] dy of Christ. (He disputes upon th [...] Hypothesis of Transubstantiation Again, Those Propositions are tr [...] in which the Term (à Quo, or From whence, that is, the Bread and th [...] Wine, is expressed by the Ablative c [...] with a Preposition (Ex, or De) Of, [...] From: or the Term (ad Quem, or Whereunto, that is, the Body and Blou [...] of Christ, is expressed by the Accus [...] tive case with a Preposition. So the these Propositions (if they be foundin [...] Scripture) are true: Of Bread is mad [...] the Body of Christ, Of Wine is made th [...] Bloud of Christ; and these likevvise a [...] true (if they be found in Scripture Bread is changed, converted, or Transubstantiated into the body of Chris [...] &c. So saith Biel.

[Page 231]46 Therefore down falls all their work, vvhich for the rearing up of their tower of Transubstantiation, they build upon these vvords of Christ. For there is not any place to be found in Scripture vvhere Christ saith, Of this bread is made my Body, Of this Wine is made my Bloud.

47 Upon their Transubstantiation, [...]he superstructure is, The Reposition, or laying up, Circumgestation, or carry­ [...]ng about, Adoration, or worshipping of the externall Elements. Therefore we may passe the same judgement upon them.

48 The second Sacramentall action [...]s, the Distribution: before which goes Fraction, or breaking of the [...]read.

50 Whether the bread be broke be­fore the blessing or after, it matters not much, if so be that it be distri­ [...]uted.

51 For the breaking of the bread [...]oth not constitute a peculiar Sacra­mentall act, but it is an act of the Minister preparing it to be distribu­ [...]ed.

52 Again, It neither addes to, nor [...]akes from the integrity and perfection [Page 232] of the Sacrament, whether the exter­nall Elements of bread and wine be gi­ven into the hands or put into the mouthes of the Communicants.

53 For we are alwaies to distinguish between the Thing and the Manner of the thing, Giving and the Manner of giving.

54 The Third Sacramentall action, is eating and drinking: which hath not respect unto the bread onely and apart, or to the vvine onely and apart, but un­to that Bread which is the communion of the Body of Christ, and to that Wine vvhich is the communion of the Bloud of Christ. 1. Cor. 10.16.

55 This eating is neither merely naturall, nor merely spirituall, but Sacramentall, depending on the Sacra­mentall union of the bread and body of Christ.

56 As therefore the Sacramentall union, by which in the true and lavv­full use, the body of Christ is united vvith the bread, and the bloud of Christ is united with the vvine; So also the Sacramentall eating and drinking depends on the institution of Christ, vvho is true and omnipotent; but it cannot be comprehended by humane [Page 233] reason, neither must it curiously be searched into.

57 If then thou opposest the spiritu­all eating to the naturall, carnall, phy­sicall, locall, and Capernaiticall: then rightly do vve say that the eating of the body of Christ with the bread is spiri­tuall.

58 But if by spirituall eating thou understandest that vvhereof John spea­keth in the sixth chapter; that apper­taineth to the fruit of the Supper, and therefore undoubtedly not to the es­sence thereof.

59 The end of the Holy Supper is set down in these vvords of Christ, Do this in remembrance of me. 1. Cor. 11.24.

60 Which remembrance hath re­spect unto the words foregoing, to vvit, How that body is eaten in the Supper vvhich was delivered to death for us, and that bloud is drunk which on the altar of the crosse was poured forth for our sinnes.

61 From vvhence it appeareth, that the primary and principall end of the Holy Supper is the confirming of our faith.

62 Which comprehendeth in it these [Page 234] fruits: That in the true and saving use of the Holy Supper the promise of the forgivenesse of sinnes is sealed unto us; That the grace received in Baptisme [...] confirmed in us; That the covenant of friendship and reconciliation be­tween God and Man is renevved in us; That vve are again ingrafted into Christ; and, That vve are fed vvith incorruptible food, by faith, unto ever­lasting life.

63 To speak all in few vvords, These taken and drunk by us, make Christ to abide in us, and us in him. Hilar. El: de Trinit.

64 The bread in the Eucharist is called by Ignatius, The Medicine of im­mortalitie, and an Antidote against the poison of sinne. By Basil it is called, The viaticum or viand of eternall life, and an Apologie which is well accepted before the judgement-seat of God. By Damascen it is called, The pledge of the kingdome and the life to come.

65 Lesse-principall ends we may rec­kon up many: For by the use of this Sacrament we approue unto God our Obedience; unto Christ our Thank­full remembrance of his great bene­fit; unto Men our Repentance, our [Page 235] Consent in doctrine, and our ear­nest studie and desire after Love and Charitie.

66 But that this mystery is either a Propitiatorie or Impetratorie sacrifice, this vve utterly deny.

67 For there is but one Priest of the New Testament, one Propitiatorie sacrifice, one oblation.

68 Unto the use of the Holy Sup­per are to be admitted onely Christi­ans, and such Christians as can trie and examine themselves. 1. Cor. 11.28.

69 From hence is to be understood, what we may judge of notorious sin­ners, vvhich vvill not trie and examine themselves: and vvhat also of children, and others, vvhich cannot try and exa­mine themselves.

70 This true examination consists in the earnest acknowledgement of sinnes, and detestation of the same; in true faith in Christ; and a stedfast purpose and resolution of amendment of life.

71 He that eateth and drinketh un­worthily, eateth and drinketh damna­tion to himself, not discerning the Lords body. 1. Cor. 11.29.

72 For whosoever shall eat this [Page 236] bread (which is the communion of the body of Christ. 1 Cor. 10.16.) and drink this cup of the Lord (which is the communion of the bloud of Christ. 1. Cor. 10.16.) Unworthily, shall be guilty of the body and bloud of the Lord. 1. Cor. 11.27.

73 Therefore as concerning the in­tegritie and perfection of the Sacra­ment, it matters not vvith what faith a man comes to receive it: but as con­cerning the fruit and benefit of it, sure­ly it matters very much. Aug. 3. contra. Donat. cap. 14.

74 Concerning the time, place, and other circumstances of the Holy Supper if vve be asked the question; our an­svver is according to the counsel of the Apostle, Let all things be done decent­ly and in order. 1. Cor. 14.40.

75 God grant that our bodies which are fed vvith the body and bloud of Christ, may at the last day be raised up unto everlasting life. Iren. lib. 4. adv. baer. c. 34. Amen.

1BY the Word and the Sa­craments, the Holy Ghost also working to­gether effectually, God gathereth himself a Church here on earth.

2 Which Church is in Greek called [...], because it is called out of the vvhole race of mankind, and gather­ed together into an holy Assembly.

3 For the Church is an Assembly or company of men gathered together un­to the kingdome of God by the mini­stery of the Word and the Sacraments: amongst whom there are alvvayes some true godly which persevere in the true faith even unto the end; with vvhom also are mixed many not holy, but [Page 238] yet agreeing in the profession of do­ctrine.

4 This Assembly or company, be­cause it must alwayes fight under Christs banner against the Flesh, the World, and the Devil, is therefore cal­led the Church Militant.

5 And because the ministerie of preaching the Word and administring the Sacraments is obvious to our sen­ses, it is also called the Visible Church.

6 But yet again, Forasmuchas it is not conspicuous to the eyes of men, who be true beleevers, and godly; in respect of them it is called an Invi­sible Church.

7 Therefore that distinction of the Church into Visible and Invisible doth not introduce tvvo as it were di­stinct Churches, or divers compa­nies:

8 But it considereth the Church or the company of those which are called after a diverse respect and in a different manner, that is, Inward and Out­ward.

9 The Inward beauty and glory of the Church doth consist in Faith, and Renovation or renewing, vvith vvhich [Page 239] is immediately joyned the Inheritance of eternall life.

10 This spirituall Regeneration and Renovation is hidden under the infir­mities of the flesh: and this communi­on or Inheritance of eternall life is, by the scandal of the crosse and death, co­vered as it were with a vail here in this life. And in this respect the Church is said to be Invisible.

11 The Outward beauty and glory of the Church doth consist in the sin­cere preaching of the Word, and the profession thereof, and the lawfull ad­ministration of the Sacraments: In vvhich respect the Church is said to be Visible.

12 To make a man therefore a true and living member of the mysticall bo­dy of Christ, the externall profession of the same doctrine, and the partici­pation of the same Sacraments is not sufficient: but there is required also, and that necessarily, invvard regenerati­on, and the inward dwelling of the Holy Ghost.

13 But yet vve are not to seek for the Invisible Church vvithout the Vi­sible, seeing that it is included vvithin it: For the elect are not to be sought [Page 240] for vvithout the company of those vvhich are called.

14 Neither are we in any nation under heaven to seek for that Invisible Church of the elect, pure, unspotted, undefiled, outwardly separate from all hypocrites.

15 For here in this life the Jebusites and they of Jerusalem dvvell together; in the same garden, the Nettle and the Myrtle, in the same wood the lovv Shrub and the lofty Cedar grow toge­ther; in Jacobs flock the white and the speckled, the Lambs and the Rids feed together; in Peters net fishes Good and Bad are caught together; in the Lords field the Lilies, and the Thorns spring up together; in the Lords floore the Corn and the Chaff are mingled together; in Christs cel­lar the Wine and the Oyd have both their Lees and Dregs; in Noahs ark there were beasts Ʋnclean as well as Clean.

16 This company of the elect, this Church, is by the Holy Ghost in Scrip­ture adorned vvith most honourable Titles.

17 For it is called, The body of Christ, The spouse of Christ, The king­dome [Page 241] of God, Gods peculiar, Gods be­loved people, &c.

18 But all these Titles and appella­tions are to be understood by a Synec­doche, as not belonging to all in the Church: For they are attributed unto the Church for the truly regenerate and elects sake, vvhich are in and of the Church.

19 For there is a manifest and evident difference betvveen the tru­ly regenerate, and the hypocrites, vvhich are onely joyned unto the Church in an outvvard profession.

20 The Truly regenerate are True and Living members of the Church, because from Christ their Head they draw both Spirit and Life; The Hy­pocrites are but rotten and dead mem­bers: Those belong unto the Church Internally; These, onely Externally: Those, in Heart; These, onely in Outward shew: Those, In deed; These, In thought onely: Those, in the Judgement of God; These, onely in the Judgement of Men: Those, as True and sound parts of the Body; These, as Scabs and Ill humours: Those, to speak properly, are of the Church; These, are onely in the Church. [Page 242] August. in Brev. Collat. Collat. 3. in Joan. Tract. 6. De Bapt. lib. 3. cap. 18, &c.