An Apho­risme is a short sentence sele­cted and set a­part, or a defi­nition, distin­ction, &c. I. APHORISME.

WE know God either as Act. 14.15 16.17. and chap. 17.24.25, &c. Rom. 1.19.20 crea­tor, or as Iohn. 17.3. redeemer.

II.

The knowledge of God as [...] creator, is double: The one naturall, the other attained.

III.

The naturall knowledge of God as he [...] [...]eator, is that which naturally appea­ [...] in such as be of yeares of iudgement, [...]uch Rom. 1.18.19 & chap. 2 14.15. without instructiō are perswaded [...] God is, or some diuine essence, eter­ [...] most mightie, most wise, most bles­ [...] [...]aker and gouernour of the world, & [...]ll things therein: & therefore that this [...]d must be religiously worshipped.

IIII.

That such knowledge of God is natu­rally [Page 2] ingraffed in the mindes of men, may appeare, partly for that barbarous natiōs exercise some religious ceremonies: part­ly also for that the prophane contemners of God are otherwhiles smitten with a most great feare when God sheweth some signes of his maiestie: as in thunders and lightnings.

V.

The knowledge of God as he is creator is attained, both by humane or Philoso­phicall speculation and consideration of the Rom. 1.20 workes of God: and by diuine in­struction, Gen. 1. Iob. 38.39.40 41. Psal. 19.104. Prou. 8.22. &c. by the very written word of God.

VI.

The naturall knowledge of God, and that also which is attained by mans indu­strie, yeeld some seede of Religion: but the same is so corrupted partly by ignorance, partly by malice, that of it self it can breed in vs but onely Rom. 1.21.22.23. Act. 17.22. &c. 1. Cor. 12. [...]. superstition and false Re­ligion.

VII.

And for the knowledge of God as he is creator, attained by the word of God, the [Page 3] same is either naked and bare, or ioyned with some affection of pietie.

VIII.

This last degree of knowledge excel­leth all the rest: yet it sufficeth not for the true worship of God, and mans true feli­ [...]e, but is sufficient onely (as the former degrees) to make a manRom. 1.20. inexcusable. We must haue also by the Psal. 19. by confer. v. 8. & the v. folow­ing with the precedent. word, the know­ledge of God as redeemer, and the same [...]ked & knit with the faith and assurance [...] Gods children. And this is that which [...]worthily called a true Iohn, 17.3 & a sauing know­ledge of God, whereby God as he is both creatour and redeemer is acknowledged [...] rightly worshipped: and whereby also [...] become blessed.

I. APHORISME.

THe holy Scripture is that which holy 2. Tim. 3.16. 1. Pet. 1.21. men specially the Ibid. Prophets and Rom. 1.2. 2. Pet. 1.19. A­ [...]ostles, 2. Pet. 3.15.16. moued by the inspiration of the [...]oly Ghost, haue written to Rom. 15 4. 1. Tim. 4.19.16. 2. Tim. 3.15.16.17. Iohn. 5 39. & Chap. 20.31. teach the [Page 4] people of God the pure worship of God, and what is mans true happinesse. Some­times it is called Gods written word, and the sacred Scriptures: & sometimes with­out an epithet, the Scriptures, and in the singular number, the Scripture: somtimes in Latin Biblia, of the Greeke word in the plurall number [...], bookes: but this name other nations also vse in the singu­lar number, Bible.

II.

The holy Scripture is diuided into the bookes of the old and of the new Testa­ment, or couenaunt: for that it was writ­ten partly before, partly after the incar­nation of Christ: The first part is called, bookes or writings Propheticall, the se­cond Apostolicall.

III.

In the old Testament are numbred 24. bookes yet so as we count the storie of Sa­muell, of the Kings, and of the Chroni­cles, and the 12. small Prophets, to haue but one seuerall booke in euerie story: as may appeare in this table folowing.

• [Page 5] [...]. Genesis, or the 1. booke of Moses.
• [...]. Exodus, or the 2. booke of Moses.
• [...]. Leuiticus, or the 3. booke of Moses.
• [...]. Numeri, or the 4. booke of Moses.
• [...]. Deuteron. or the 5. booke of Moses.
• [...]. Iosua.
• [...]. Iudges.
• [...]. Ruth.
• [...]. Samuels 2. bookes, commonly called 1. and 2. of Kings.
• [...]. Kings 2. bookes, called also 3. and 4. of Kings.
• [...]. Chronicles 2. bookes.
• [...]. Ezra.
• [...]. Nehemia.
• [...]. Hester.
• [...]. Iob.
• [...]. The booke of Psalmes.
• [...]. The Prouerbes of Salomon.
• [...]. Ecclesiastes or the Preacher.
• [...]. Canticles, or Song of Salomon.
• [...]. Esayah.
• [...]. Ieremy: ad here his Lamentations.
• [...]. Ezechiell.
• [...]. Daniell.

• [Page 6]1. Hosea.
• 2. Ioel.
• 3. Amos.
• 4. Obadaiah.
• 5. Ionas.
• 6. Michah.
• 7. Nahum.
• 8. Habacuc.
• 9. Zephaniah.
• 10. Haggai.
• 11. Zachariah.
• 12. Malachi.

• 1. The Gospel according to S. Mathew.
• 2. The Gospell according to S. Marke.
• 3. The Gospell according to S. Luke.
• 4. The Gospell according to S. Iohn.
• 5. The Actes of the Apostles.
• 6. Pauls Epistle to the Romaines.
• 7. Epistle 1. to the Corinthians.
• 8. Epistle 2. to the Corinthians.
• 9. Epistle to the Galathians.
• 10. Epistle to the Ephesians.
• 11. Epistle to the Philippians.
• [Page 7]12. Epistle to the Colossians.
• 13. 1. Epistle to the Thessalonians.
• 14. 2. Epistle to the Thessalonians.
• 15. 1. Epistle to Timothie.
• 16. 2. Epistle to Timothie.
• 17. Epistle to Titus.
• 18. Epistle to Philemon.
• 19. Epistle to the Hebrues.
• 20. The Epistle of S. Iames.
• 21. 1. Epistle of S. Peter.
• 22. 2. Epistle of S. Peter.
• 23. 1. Epistle of S. Iohn.
• 24. 2. Epistle of S. Iohn.
• 25. 3. Epistle of S. Iohn.
• 26. Epistle of Iude.
• 27. The Reuelation of S. Iohn.

IIII.

This Scripture, or the word of God [...]ntained in this Scripture, is the 2. Pet. 1.19 rule [...]th of faith and life, for all the true wor­shippers of God: because God is the 2. Tim. 3.16. 2. Pet. 1.21. au­ [...]our of it, who cannot lye, and hath authoritie to commaunde all men: and [...]herefore auncient writers call them, [...]ookes canonicall, or Canonicall Scrip­ [...]ures. Vnto this volume also are vsually [Page 8] annexed certaine other bookes which are [...]alled Apocrypha, that is, bookes kept hid [...] secret: for that we must not bring these [...] light when we are to confirme any do­ctrine concerning faith or Gods worship by diuine testimonies.

V.

And as for the absolute authoritie of this Scripture, it consisteth in those very words wherein it was first written, for that the same words were spoken 2. Tim. 3.16. 2. Pet. 1.21. by the holy Ghost vnto these holy writers: and they arc Hebrue in the old, and Greeke in the new Testament. The translations or inter­pretations of other languages haue their credit and authoritie, as they be founde to agree with the first fountaines whence they are deriued.

VI.

And albeit this Scripture ought to be receiued of all mē, for that it came by the inspiration of Gods spirit, and is of credit sufficient of it selfe: yet before the same be sealed in our harts by the Es. 39.21. Iohn. 14 26. and 15.26. & [...]6.13. Rom 8.16. 1. Ioh. 2 27. &. chap. 5.6. holy Ghost, we cannot haue any certain knowledge of the power thereof; that so we may with full as­surance [Page 9] trust thereunto.

VII.

And yet we finde certaine proofes (as [...]ans reason can conceiue) good for the confirmation of the Scripture vnto vs, as these folowing; the maiesty of that heauē ­ly doctrine, the simplicitie, puritie and ex­cellencie of the stile: the consent also of all partes, the admiration whereunto it ca­lleth vs, the antiquitie of the bookes, so many and so wonderfull miracles, the ad­mirable complement of all Prophecies, the diuine preseruation of these bookes a­gainst the furie of the enemies, the con­ [...] of the Church, the bloud of Martyrs, and lastly the common state and conditiō [...] those men which first writte the same.

VIII.

And albeit the cōsent of the Church be [...]great argumēt to commende the autho­ [...]ie of the Scripture vnto vs, yet the Po­ [...]sh assertiō is false, that the authoritie of [...]he Scripture doth hāg vpō the iudgmēt of the Church: as if we could not beleeue [...]he Scripture, or as if the Scripture were [...]ot to be trusted, if the iudgement of the [Page 10] Church did not moue vs thereunto, by te­stifying that these are the holy Scriptures, and commaunding vs to reuerence them as the truth.

IX.

Neither yet doe we here despise the iudgment of the Church, whē we ascribe not therunto that which is due vnto God, which is to assure vs of the truth of this ce­lestiall doctrine. We must I graunt high­ly esteeme of the testimonie of the true Church. For the Church (as a Notary) keepeth the holy Scriptures: and discer­neth the true Scriptures of God from the false: as the goldfiner trieth and discer­neth gold frō copper by his touch-stone, and as a skilfull man can teach vs to know good coyne, which the ignorant knoweth not. Againe, the true Church (as a cōmon cryer) doth publish the Scriptures: and lastly doth rightly interpret the same.

X.

Forasmuch as the onely Hebrue text in the old Testament, and the Greeke in the new is authēticall, & hath absolute au­thoritie: the Councel of Trent consequēt­ly [Page 11] must erre, where it giueth caution, to [...]ld the Latin old vulgar edition as au­thenticall, in all publique readings, dispu­ [...]ations, sermons and expositions: and that no man be so bold or presume to reiect it vnder any colour.

XI.

And seeing the Scripture is giuen to instruct vs, concerning Gods worship & [...]r saluatiō, those phantasticall wits must [...]re, which laying aside the Scripture flye [...]nto reuelations.

XII.

And whereas the scope of God in the scripture, is to teach men concerning his holy worship and mans true happinesse; it foloweth then that it is so absolute & per­fect, that it containeth all things needfull [...]or this end & purpose. For otherwise we should say that God himselfe doth not at­ [...]ine that which he purposed, and this to speake, is against the omnipotēcy of God.

XIII.

If the doctrine of the scripture be: 1. Tim. 3.16.17. & Psa. 19.7.8.9. per­fect, comprizing all points which neces­sarily concerne Gods pure worship & our [Page 12] saluation: then it foloweth that the Papists erre, which thrust vpon vs their vnwritten verities; traditions, I say, which neither Prophets nor Apostles haue euer writtē.

XIIII.

And for that the doctrine of the Scrip­ture is vndoubtedly 2. Pet. 1.19 true: for that it came by the Ibid. 21. 2. Tim. 3.16. inspiration of the holy Ghost: that must of necessitie be erroneous which is contrary vnto it: as some fewe traditions are, which the Papistes thrust vpon the Church, as the very word of God it selfe.

I. APHORISME.

GOd is a Iohn. 4 24. spirite, most Deut. 6.4. Exo. 3.14.15. pure, Psal. 139.7 &c. Es. 66.1. Ier. 23.23 24 1. Kings. 8.27. infinite, Rom. 1.20 and 23. 1. Tim. 1.17. Psal. 102.25. &c. Reu. 1.8.eternall, Psal. 102 27.28. Mal. 3.6. Es. 46.10. Rom. 11.29. immutable: Gen. 17.1. and c. 35.11. Exod. 15. Iob. 38.39. Psal. 91.1.2. almighty, most Psal. [...] 1.104.24.147.5. 1. Sam. 16 8. Heb. 4.13. Rom. 11.33.34. and 16.27. [...]im 1.17. h i k l Exod. 34.6. and 7. wise, Psal. 5.13. and 34.9.51.20. & [...]st v. 54 8.9. good, Ion. 4.2. louing, Ion. 4.2. mercifull, Gene. 18.23.25. Deut. 32.4. Iob. 34.10. [...]2 & 36. chap. Psal. 11. last v. 34.16.17. Prou 8.8. Es. 45.11. Ierem. 12.1. [...]m. 1 [...]8. iust, Leu. 19.2. Iosh. 24.19. 1. Sam. 2.2. Psal. 99 3. Es. 6.3.holy, Psa. [...]. Heb. 6.17.18. Tit. 1.2.true & of most free Rom. 9.15, &c. Math. 20.15. & absolute au­thoritie: and is Math. 28. [...]9. Father, Sonne & holy spi­rite: creator of heauen and Gen. 1.1. earth & of all things which are contained in them: the Luk. 1.68, &c. redeemer and Ephe. 2.10. sanctifier of all his elect.

II.

These three the Father, Sonne, & holy Ghost are three distinctHeb. 1.3. persons: and eue­ry person very Iohn. 1.1. Act. 5.3. & 4. God: yet not three Gods, [...]t they are that Deut. 6.4. one very God, which in [...] Scripture is called Iehouah the Lord.

III.

These three persons differ, & are distin­guished, for that the Father is of none: the Sonne is of the Iohn. 1.14 Father by an incom­prehensible and inspeakable Psal. 2.7. Prou. 8.24. and 25. generation:Ibid. Rom. 8.9. [...] holy Ghost is of the Iohn. 15.26 Father & of the sonne by an incomprehensible and in­ [...]kable Iohn. 15.26 1. Iohn. 5.7. proceeding.

I. APHORISME.

THe Angels are Psal. 104.4. spirituall Heb. 1.7. & last Eph. 6.12. Heb. 1.7. Coloss. 1.16. creatures, which Heb. 1. v. last 1. K. 22.20. &c minister vnto God the creator.

II.

Of the Angels, some are good, some are euill.

III.

The good Angels are they which haue stoode and continued in their perfection, wherein they were created, and haue re­ceiued their Math. 18.10. & 22.30. confirmatiō: & therfore are euer ready Psal. 103.20.21. to glorifie God in all obedi­ence: for which cause they did appeare in certaine winged pictures (which are cal­led Exod. 25.18. &c. 1. king 6.23. and 29. Cherubins and Es. 6.2. Seraphins) formed like men to the people Exo. 25.18 of Israell, and to the Prophets Es. 6. Esay & Ezech. 1. Ezechiell, to signi­fie their chearefulnesse and readinesse for the execution of Gods decrees.

IIII.

The Lord vseth their ministerie & ser­uice, both to make relation of his will vn­to Num. 22.32.33. men, specially the Gen. 19.13 Iudg. 13.3.4.5. Dan. 8.16.9.21. Luke. 1.13, & 26. c. 2.10. Math. 1.20. c. 2.13. & 19.20. c. 28.5. Act. 1.10. Reuel. 1.1. godly, (and hence it is they haue their name): & to gouerne Col. 1.16. Ephe. 1.22. the world, in asmuch as they Psal. 34.8.91.11. Gene. 14.19. & 16. c. 32.1. 1. King. 19.5.2. King. 6.17. &c. 19.35. Dan, 3.25. & 6.23. protect the faithfull against all daungerous euents, the snares also and assaults of their ene­mies, (which are euill men and Angels,) [Page 15] punishing Gen. 19 2. King. 19.35. Act. 12.23. the wicked, and 2. Sam. 25.15.16. chastening [...]e godly: and for this cause are they cal­ [...]d Ephe. 1.21. Col. 1.16. thrones, dominions, principalities, [...]owers and might.

V.

The good Angels are exceeding many, but the number is not expressed in Scrip­ture.

VI.

When the good Angels were to deli­ [...]r any message from God vnto mē, they [...]peared in the likenesse of Gen. 18.2. and 4. c. 19. 2. Heb. 13.2. Iudg. 13.6. &c. Mar. 16.5 Luke. 24.4. Act. 1.10. young men, [...]y beautifull in sight, and sometimes [...]ning with some excellent brightnesse. [...]omtimes they haue appeared in firie bo­ [...]es, either like men, as in the vision of Esay in the Temple:Esay. 6. Ezech. 1. or like horses and harrets, as in the translation or transpor­ [...]tion 2. King 2.2. of Elias, and in the protection of Elizeus 2. King 6. against the Syrians. They [...]ue also appeared somtimes when men [...]aue seene them with their eyes Gen. 18. & 19. Luk. 1.11. and 28. waking: [...]nd sometimes to men in their Math. 1.20 sleepe: and sometimes also when men watched, [...]ut yet ouertaken with some great Reu. 1.10. asto­nishment [Page 16] of minde. The first kind of these apparitions is called in Scripture [...], Luke. 1.22 & 24.23. Act. 26.19. a vision: the 2. and 3. [...], a Act. 10.17 19. & 11.5. &. c. 16 9. sight. But yet other whiles the Math. 17.9 Act. 10.3. one is taken for the other.

VII.

And albeit the good Angels be verie excellent both for maiestie and Math. 28.3. Act. 1.10. Dan. 10.5. & 6. glory, yet it is great wickednesse to Reu. 19.10. &. c. 22.8. & 9 Col. 2.18. Iud. 13.16. worship them, because they are creatures, and our felow-seruants.

VIII.

The vse of this doctrine is; that in dan­gers we aske of God the protection of the holy Angels: and that we be assured, that they shalbe ready at hād for our good ac­cording to Gods Psal. 34 8. & 91.11.12. promise.

IX.

So farre of the good Angels. The euill Angels are they which by their contuma­cie and disobedience against God, haue Iohn. 8.44. Iude. 6. 1. Pet. 2.4. fallen from that blessed state or perfectiō wherein they were created: and so become euill: euer since maliciously inclined to hurt both the glory of God and the salua­tion of men.

X.

They be called in Scripture, euill 1. Sam. 16.15. &c. spi­rites, Leuit. 17.7 [...], horrible, or terrible, because when they appeared, their very sight did strike some terror in them which saw thē. And Deut. 32.17. [...], destroyers, because they intend nothing more then the destruction of mē. And these names are found in the old Te­stament. And in the new,Math. 9.34 &c. 1. Cor. 10.20. 1. Tim. 4.1. Iames. 2 19. Reuel. 9 20. they are called [...], because of their knowledge to dis­couer things secret: and vncleane Math. 10.1 spirits, [...]ecause they prouoke men vnto all kinde of filthinesse and vncleanesse, being mixt with such vnclean mē to commit abhomi­ [...]ations. They are also called Ephe. 6.12. principali­ [...]ities, powers, princes of the world, the gouernors of the darknesse of this world, [...]pirituall wickednesses, or euill spirites, because they worke mightely in the re­probate.

XI.

The euill Angels also are verie Luke. 8.30. many, but the Scripture speaketh not of any cer­taine number.

XII.

Their prince is called in Hebrue Iob. 1.6. &c. 2. Zach. 3.1 Luk. 10.1 [...]. & often in the N. Testamēt. Sa­than, [Page 18] that is, an aduersarie, because he is the very enemie of God & his children: & Mat. 12.24. Beelzebub, or 2 King 1.2 Bahal-zebub, that is, the master or prince of flies, either because in Ekron in times past, that idoll droue away flies, or had the forme of a flie. In Greeke his name is Mat. 25 4.1 Iohn 8.44. 1. Iohn 3.8. [...], a deuill, that is, a slan­derer, because he falsly accuseth and char­geth God & his children for their wordes and for their workes:Iob. 1.9. and Math. 6 13 Ephe. 6.19. 1. Iohn 3.12. [...]; that is a wicked one, for that he euer goeth about mali [...]iously to disturbe the faithfull: and Math. 4.3. 1. Thess 3.5. [...] the Tempter, because he temp­teth Gods people, indeuouring to bring them to sinne and so to destruction. He is also called theIoh. 12 31. &c. 14.30. & 16.11. prince of the world, & that great Reu. 12.9.2 Dragon, and the old Serpent. The rest are called his Mat 25 41 [...]. Cor. 1.7. Angels.

XIII.

And albeit Sathan and his Angels bād themselues against God and his children, & that the deuill oppose himselfe as much as he can in will & desire: yet can he not ef­fect any thing, to hurt the faithfull, or a­gainst the will of God. For the Lordes power curbeth him, and keepeth him so [Page 19] safe bounde that he executeth onely such things as are 1. Kin. 22.20 &c. Iob. 1.6. and 2.1. Math. 8.31. and 32. giuen him of God in cōmis­sion. Neither doth the Lord permit Sa­than or his Angels to destroy Mat. 24.24 Luke. 22.31.32. Io. 10.28.29.33. Ro. 8.35. &c. his elect, but onely to exercise Math. 4.1. &c. Ephe. 6.12. &c. them with tempta­tions.

XIIII.

The vse of this doctrine of wicked spi­rites is, that we may be more watchfull, to auoide their snares and practises: and that we may prouide our selues of such ar­mour as may be strong & of good proofe, to beare so many and so strong enemies: and principally that knowing our owne ignoraunce and weakenesse, we may cry vnto God for strength, and for protection against all their illusions & assaultes: & as for weapons to fight with the deuill, they are without vs, as Gods promises & pre­ceptes, or within vs, as faith and prayer, & obedience to Gods word.

I. APHORISME.

FOrasmuch as after the Angels among Gods creatures, man hath the next place: it is requisite that we learne also in what maner he was created of God in the beginning, that so we may vnderstād how this our deformitie came not from God in the creatiō, but from some other cause.

II.

Man therefore was created in the be­ginning after the Image Gene. 1.27 of God; so that he was like the Lord his maker, in that he represented his maiestie in certaine ex­cellent graces.

III.

These gifts did appeare partly in soule, partly in body. First the soule was indued with singular Col. 3.10. Gen. 1.23. wisedome in the minde or vnderstanding, whereby he rightly knew both God his creatour, and the workes [Page 21] or creatures of God: next in the will & af­fection there was a conformitie with the will of God, and this the Apostle cals true righteousnesse Ephe. 4.24and holinesse. In the body, there did appeare in mans countenance first a Princely maiestie, so as the verie [...] beastes tooke him for their very Lord or soueraigne.Gene. 1.28 Some little sparcle of this ap­peares as yet, for that brute beasts we see will be tamed and made tractable to serue man, or at least wise not to hurt him.

IIII.

Mans will in that first integritie of na­ture was free, Gen. 3.18. so as he could thereby choose either good or euill, and therefore could obey or disobey God.

I. APHORISME.

THe prouidence of God, is the eternal, most wise, most iust, and immutable Act. 2.23. Act. 4.27.28. counsell or decree of God, gouerning or disposing Mat. 10.29 30. Luk. 12.6.7. Exod. 21.1. Deut. 19.4.5. Prou. 16. last v. Heb. 1.3. euery thing that he hath made to his owne Prou. 16.4. Ro. 9.22.23. glorie, and the saluation [Page 22] Rom. 8.28 1. Cor. 11.32 of his elect.

II.

It foloweth therefore that fortune is no cause at all to effect any thing.

III.

And albeit God also by his prouidence Gen. 37.28 and 45.5 7.8. Ex. 7.6 &c. 8.15. 2. Sam. 12 12.16. &c. 10.11. 1. K. 22.19 2. Chro. 18.18 Iob. 1.21. Es. 10.5. Ac. 2.23. &c. 4.27.28. disposeth of the sinnes of men: yet is he no cause or any authour of sinne, because he is not delighted with sinne, but rather Psa. 5.5 6.7 abhorreth it: neither doth he sinne, nor can he sinne. Againe for that he neither commendeth nor perswadeth any vnto sinne: neither doth he inspire euill into sinners, nor constraine them to sinne: but Gen. 50.20 Prou. 16.4. Exod. 9 16. Rom 9.17. Rom. 8.28. directeth all things to a good end.

IIII.

Men may not therefore excuse their sinnes by Gods prouidence: for as for the wicked, their consciences can Math. 27.4 Gen. 45 3. Gene 42.21. conuince them of their own naughtines, & they sin not vnwillingly, but rather take pleasure 2. Sa 16.22 in sin, and are often caried with full sayle 2 Sa 16.13. thereunto: and haue euer an euill Ge 50.2 [...]. Es. 10.7. inten­tion; But the godly fall into sinne being seduced by an euill Iam. 1.13.14.1 [...]. concupiscence: and when they haue sinned, they acknowledge [Page 23] their offence with Psal. 51. Mar. 14. v. last. detestation.

V.

The vse or benefite of this doctrine is three fold. First that we may learne Gen. 45.4. &c. &. c. 50.19.20.21. 2. Sam. 16.17. Iob. 1.21. pa­tience in aduersitie: for that hereby we know that Amos. 3.6. Es. 45.7. 1. Cor. 11.32. God sendeth not aduersitie to destroy vs, but for our Gen 50.20 Rom. 8.28. 1. Cor. 11.32 good. The second, that in prosperitie we may be Gen. 24.27 thankefull vnto God: for that we see, it is God, who moueth mens mindes & actions to wish and to do Gen. 32.6. & 33 4 and 39 4.21. &c. vs good: or at least wise, albeit they doe wishe vs euill, yet they can not Exod. 3.21 12.35. Gen. 31.24. Nu. 22. & 23. hurt vs, but rather doe vs good. Againe we see it is he which giueth a blessing also to things which haue Luk. 12. [...]5 Leuit. 26.26. Es. 3. 1. Hag 1 6. 1 Kin. 19.8. no life euen for our good. The third benefite is, that we may be 1. Sa. 17.35 2. Tim. 4.18. assured, that God will euer be a father vnto vs, both to protect vs from euill & to confer vpon vs all good things.

VI.

We must also so rest vpon Gods pro­uidence, as that we doe not neglect the meanes, (if we can haue them) but vse them with reuerence, and in the feare of God, as instrumentes seruing Gods pro­uidence: not that we should trust in them, [Page 24] but least we Math. 4.7. Act. 27.24.30.31. Gene. 32. tempt the Lord.

I. APHORISME.

SInne is the Iohn. 3.4. difference or discrepance between the actiō or nature of man, & the law of God. And therefore by the law commeth the Rom 3.20 and 7.7. knowledge of sinne, that is by comparing mans life and nature with the law of God, as when the spots of our faces are knowen, by considering the face in a glasse.

II.

Sinne is either, that first, or that which bred of the first.

III.

The first sinne is that fall Gene. 3. Rom. 5. or disobedi­ence of our first parents in Paradise, trans­gressing Gods commaundement concer­ning that one forbidden fruit.

IIII.

The sinne which bred of the first, is ei­ther originall or actuall.

V.

Originall sin is that which is inherent [...] our nature from our first Psal. 51.7. Ephe. 2.3. conception: [...] wit, the Rom. 5.12. apostasie of all the naturall [...]onnes of Adam in his loynes, & the cor­ruption of nature that folowed: which the Apostle calleth the sinne Rom. 7.20 which dwelleth [...] vs.

VI.

This corruption doth most infect the [...]nderstanding and the will.

VII.

The vnderstanding or minde is so dark­ [...]ed, that albeit in earthly things, and things pertaining to ciuill life, it doth dis­cerne often very much:1. Cor. 2.14 Iohn. 1.5.18. c. 6.44. c. 9.39 Math. 16.17. Act. 26.18. Rom. 1.21.22 23. yet in heauenly matters, that is, in those things which cō ­ [...]erne the pure worship of God and the euerlasting saluation of our soules, it is [...] altogether blind.

VIII.

The will is so Gen. 6.5. chap 8.21. Rom. 8.7. corrupted, that albeit a man wish well vnto himselfe: yet hath he no desire to those things which concerne the worship of God, and his owne salua­tion for euer: but is most strongly bent [Page 26] to will and desire the contrary.

IX.

Originall sinne in respect of the corrup­tion of nature, either Rom. 6.12 raigneth, as appea­reth in most of the vnregenerate: or rai­gneth not, but is resisted: and this resi­stance is either by the onely light of Rom. 2.14. na­tural reason, as in the vnregenerate, which are called continent: or by the working also of the Rom. 8 2.10.11. holy Ghost, as in the regene­rate.

X.

Of originall sinne, because of naturall corruption issueth sinne actuall: which consisteth in action, as in thought, word, or deed.

XI.

Actuall sinne may be distinguished many wayes. For first it is a sinne either of commission or omission. A sinne of cō ­mission is, when any thing is committed, which is in the law forbidden, as murder, adulterie, theft. A sinne of omission is, when any thing is omitted, which in the law is commaunded to be done, as when a man doth not giue due honour to his [Page 27] parents.

XII.

Secondly, an actuall sinne is commit­ [...]ed or omitted either in soule or spirite [...]nely, or both in body 1. Cor. 7.3.5. and 2. Cor. 7.1. and soule.

XIII.

Thirdly actuall sinnes, some are com­mitted against God, some against the neighbour, some against our owne selues.

XIIII.

Fourthly, actuall sinne is either a not-voluntarie, or voluntary. The not volun­tarie, as euill Mat. 15 19. thoughts, and Rom. 7 7. and 8. Mat. 5.22 28. lusts which steale vpon vs against our will. The volun­tary is, when the will is delighted with wicked lusts, or at the least wise fauoureth them. Whereupon againe it foloweth that a voluntary sin is either a full sinne, or a broken. A full sinne, is when a man with Iohn. 8.34. full purpose, and with all his might rusheth to cōmit things, whereunto wic­ked lustes driue him. A broken sinne I call that, when a man is Rom. 7.15 &c. caried by his euill concupiscēce to consent to do that which he doth not approue. Againe a volunta­ry sinne may be distinguished into sinne [Page 28] vnaduised,Rash or vn­aduised. and deliberate. Sinne vn­aduised is, when the 1. Sam. 25.13. will doth vnad­uisedly and suddenly consent and giue place to euill lustes. Sinne deliberate is, when the will doth not hastely consent to euill affections, but with 2. Sam. 11.deliberation go­ing before.

XV.

Fiftly, actuall sinne is either secret or Or open. knowen. Againe, a secret sinne is either vnknowen to him which committeth Psal. 19.13 it, & to others also with him: or to 1. Tim. 5.24 others it is secret, but knowen to himself. A knowē sin is either knowen to him which cōmit­teth it: or knowen also to others with him.

XVI.

Sixtly, an actuall sin is either Mat. 12.31remissible or irremissible. Remissible is that which hath repentāce with it: irremissible which wanteth it; & of this kind there is but one, that sin which is called the blasphemie a­gainst the holy Ibid. Ghost: which is, whē a mā of deuilish malice doth contradict the ve­ritie of the celestiall doctrine, against the testimonie of Gods spirite, which conuin­ceth him in his cōscience therof: & yet fur­ther [Page 29] proceedeth in a deadly hatred & per­secution of the professors of the truth, and this kind of sinne Christ obiected against [...]he Pharisies. And Iohn called this sinne, a [...]nne vnto 1. Ioh. 5.16. death, and warneth that we [...]ay not for him which committeth the same. The reason whereof Paul rendreth [...] the Epistle to the Hebrues, in that [...]e saith; it is Heb. 6.4. impossible for such to be [...]enued by repentance: for the iust iudge­ment of God is against such, who will not [...]e mocked, neither will he suffer Gal. 6.7. his spi­rite, which is the spirite of truth, to be charged with a lye.

XVII.

And if we admit the old distinction in this sense, where sin is distinguished into veniall and mortall, it may well be admit­ted. But not otherwise, as when they call that veniall which meriteth pardon, be­cause it is but small and light: and that mortall which meriteth death, because it is great. For euery sinne of his owne na­ture, euen the least, Rom. 6.4. last. meriteth death: and not onely temporall death, but euen 1. Iob. 5.16 eternal. Cōtrarily all they obtaine pardō [Page 30] which do repent and beleeue in Christ, al­beit they haue committed most greeuous sinnes.

XVIII.

Again a sinne pardonable is either the lesser sinne, or the greater. And both are considered or iudged either by the prin­cipall antecedent working cause, (which the Greekes call [...],) or by the ma­ner of doing, or by the obiect or matter wherein the sinne is committed. In respect of the cause, the sinne is the lesser which is committed of ignorance, as Paules perse­cution; or of infirmitie as the fall of Peter: but the greater, which is committed a­gainst the conscience, as Dauids murder and adulterie: or of malice, as Semeis re­prochfull and rayling speaches. In respect of the manner of doing, his sinne is lesse, which offereth adultery by perswasion, as Dauid with Bethshabe, then his sinne, which offereth violence, as that vnclean­nesse committed with Dina by Sichem,Iudg. 19. and with the Leuites wife by the men of Gibeah. In respect of the obiect, the stea­ling of a peny is a lesser sinne then of an [Page 31] hundred or a thousand crownes. Againe it is a lesser sinne to steale a beast, then to steale a man, which sinne they call Stealing either free mē or slaues and keeping them close in bonds. Pla­ [...]ium in the Latin toung. And it is the les­ [...]er sinne to speake an idle word: but the greater to speake any blaspemie, or any thing hurtfull to our neighbour.

XIX.

It appeareth by these distinctions, that sinnes are vnequall, contrary to the Stoiks Paradoxe: & this also may be vnderstood by the Mat. 12.15 vnequalitie of punishments.

XX.

And thus farre of the kindes and de­grees of sinne: The authour of sinne first is the Gene. 3.6. &c. Ioh. 8.44. 1. Iohn. 3 8. deuill deceiuing our first parentes, next after him our first Gene. 3.6. parentes them­selues, in that they gaue place to the de­uils lyes.

XXI.

The effect or punishement of sinne, is Rom. 8. v. last. death both of body and of soule, both temporall and eternall, and all kindes of Gen. 3.6. &c. griefes and miseries.

I. APHORISME.

THe law of God is a Psal. 1.2. doctrine sent frō Exo. 20 1.2 God by Exod. 19. Iohn. 1.17. Gal. 3.19. Moses to the people of Deut. 6.6. Ps. 147. v. last Deut. 4 6.7.8 Is­raell, whereby he testified Psal. 19.8. Ps. 78.3. & 56 and taught in what manner he would be worshipped of them.

II.

Of Gods lawes some Rom 9.4. are Exod. 20. morall, some Leuit. ceremoniall, and some are Exo. 21.22 iudi­ciall.

III.

The iudicials, are lawes of the Exod. 2.22 23. right of contractes, and of penalties for offenders, giuen for the preseruation of publique peace and iustice among men, and for the punishment of the contempt of the lawes of God.

IIII.

The ceremonials, are Leuit. 1.2.3.4 6.7.5. lawes concer­ning the ceremonies which God appoin­ted for his externall worship, and for the instructiō of that people, cōcerning their [Page 33] [...]uerlasting saluation by Christ which was to come.

V.

The morals, are lawes Exod. 20.1 Deut. 5.6. concerning the maners and duties of euery man towards God and towardes his neighbour.

VI.

The morall lawes Ibid. are dispersed in all the bookes of Moses, but in the Decalogue they are summarily collected.

VII.

The Decalogue is diuided into two Exo. 24.12 and 31.18. & 32.16. & 34.1 Ta­bles: of the which two, the first containeth foure preceptes, concerning our duties to God, or concerning the Mat. 22.37 Deut. 6.5. loue of God: the second. Table conteineth sixe preceptes, concerning our duties to our neighbour, or how Ibid. 39. Leuit. 19.18. to loue our neighbour.

VIII.

These precepts for the most part haue their A trope or figure when part is vn­derstood by the whole, or the whole by the part. Synecdoche: for in the prohibition of sinnes, he commaundeth the contrarie vertues, and contrarily in commaunding the vertues he doth prohibit the contrary sinnes: and by one speciall he vnderstan­deth all of that kinde, or the generall, and [Page 34] with the externall actions, the internall thoughtes and lustes must be vnderstood.

IX.

Furthermore to attaine the right sense & meaning of the Decalogue, these rules also must be obserued. The meaning of eue­ry precept must be taken, of the end and scope for the which that law was giuen, to wit, the next end: as for exāple. The end of the fift precept is the preseruation of ciuill order, & societie: therfore there are commanded duties of superiours to inferiours, and of inferiours to superiours, for that without this no ciuill order can be kept. Againe for diuerse respectes, the same action may be commended in diuerse lawes: for the endes cause actions to differ: as, protection, as it is the dutie of parentes towards children, or of Magistrates to subiects, it is cōman­ded in the fift law: but as it is an office of Christian fortitude in the preseruation of life, it is contained in the sixt law. So false witnesse, in that it hurteth the good name of the neighbour, it belōgeth to the ninth Commandement; but so farre as it tendeth to hurt his life, it doth appertaine [Page 35] [...]o the sixth precept.

Againe: The correlatiues are commaun­ [...]ed with their relatiues: for that the one can [...]ot stand without the other: where there­ [...]ore it is commaunded in the fift precept [...]hat some obey, it is commāded also that [...]me doe gouerne: and where the gouer­ [...]ours are commāded to be honored, they [...]e commāded also so to liue, as that they [...] worthy of honor. So in the fourth pre­ [...]pt, where mē are commanded to learne [...]e word of God, some also are comman­ [...]ed to teach the same. Againe: The second [...]able must giue place to the first: for we must [...]ue the neighbour for the Lordes cause, that [...] for that the Lord commandeth, and to his [...]orie. Therefore parents and all superi­ [...]rs must be honoured as is commanded [...] the seuēth precept of the second Table: [...]at (as the Apostle speaketh) Ephes. 6. [...] in the Lord, [...]at is, in the feare of the Lord, so as the [...]ord be not offended, when they be ho­ [...]red.

But this rule must be vnderstood of the [...]orall law: for in these the second Table [...]ust giue place to the first, but not in the [Page 36] ceremoniall. If therfore the necessitie and life of our neighbour require an omission of a ceremonie, we must rather Ose. 6.6. Mat. 32.4. & chap. 15.3.4.5.6. omit a ce­remonie then neglect the life of our bro­ther. Therefore this rule also must be kept. The ceremoniall law must giue place to the morall.

X

God gaue his law, Psal. 147.19.20. Deut. 4.6.7.8 partly therby (as by a speciall marke) to put differēce between his people and all other nations and peo­ple of the world: partly that he might be worshipped by them as himself had Deut. 4.1. &c. & chap. 12.32. pre­scribed: and partly to prepare them vnto Gal. 3.23.24. Heb. 9. & 10. the faith of Christ which was to come.

XI.

His preparation was both by instru­ction, and by charge.

XII.

First, he taught them by ceremonies, which were as visible Prophecies concer­ning Christ, He. 9. & 10. shadowing his sacrifice, wherby he should expiate the sinnes of all the elect.

XIII.

He vrged and charged them, in Col. 2.14. [...]om. 3.20. con­uincing [Page 37] them of sinne, both by the cere­ [...]onies, and by the law morall, but speci­ [...]ly in that by Deu. 27.26 Gal. 3.10. by threatning his curse a­ [...]ainst them, he caused them to seeke for [...]race in Christ.

XIIII.

Concerning the abrogatiō of the law, [...]hus it is; a law is said to be abrogate, whē [...]t is repealed, made voide, or abolished: so [...]hat the people to whom it was giuen, and whom it did binde, are no more bounde [...]hereby.

XV.

Therefore the morall law, may not be sayd to be abrogate, because it is a perpe­tuall rule of iustice cōmanding summarily the Mat. 22.40 loue of God and of the neighbour, which are mens duties for euer. Albeit it be grāted also as true, that the faithful are freed by Christ frō the Gal. 3.13. curse, seueritie or, 1. Iohn. 5. 3 Rom. 6.14. extremitie of the law.

XVI.

But as for the ceremonial law, that it is Col. 2.14. Ibid. 17. Ephes. 14.15. Gal. 3.25. abrogate is euident by the scope and vse thereof. For it was giuen to instruct that ignorant people as a Gal. 3.24 schoolemaster, con­cerning [Page 38] Christ to come, and to lead them vnto him as by the hand, by shadowing & Heb. 9.10. Col. 2.17. prefiguring Christes Priesthood many wayes. The Iohn. 1.17 truth then being come, and we finding the liuely and Heb. 10.1. expresse image of all things needful for saluatiō in Christ: it foloweth, that these legall shadowes & figures are abolished, & that the law hath performed and ended that pedagogie.

XVII.

The questiō is harder cōcerning the a­brogatiō of the Iudicial law. For it cā nei­ther simply be sayd to be yet in force, see­ing the common wealth of the Iewes is a­bolished: neither yet may we say that it is altogether abrogat, for that it containeth many lawes which haue a scope & vse per­petuall. It seemeth then that this questiō may be thus answered. The Christian Ma­gistrat is not bound to the Iudiciall lawes of Moses in respect of some speciall circū ­stances which did concerne the people of Israell: notwithstanding concerning the kindes of Leuit. 24.1 Deut. 13.5. and 10. penalties which the Lord hath appointed for the reuerend estimation & obseruation of the Decalogue, the Chri­stian [Page 39] Magistrats seeme to me assuredly, at this day to be no lesse bound for the kee­ping of these lawes, then the Magistrates of the people of Israell were in elder ages.

I. APHORISME.

THe word Testament is here vsed, to si­gnifie the couenāt, which God made with his people.

II.

The cause wherefore this word is vsed, is for that the Greeke interpreters of the Bible, trāslated the word Berith (which si­gnifieth a couenāt) 1. King. 5. 2. Kings. 23. Esay. 59. Ierem. 31. [...], a Testament: vsing the word (as it seemeth) in generall sense, as if they had [...], a couenant. And for this cause the Apostle Heb. 9.15.16.72. vseth the word Testament in his Epistle to the He­brues, disputing also from the proper si­gnification thereof.

III.

And assuredly the free couenāt of God, [Page 40] hath this common with a Testament, that it could not be ratified and confirmed but by the Heb. 9.15.16.17. death of the parties couenanting, that is, by the death of the sonne of God, who being very God, together with the Father and the holy Ghost, made that his couenaunt of grace with his people.

IIII.

The Legall couenant also was confir­med by the death of Exod. 24.5 6.7.8. Heb. 9.18.19.20. beastes, albeit this were but ceremonially.

V.

The Lordes couenant with his people, is taught in Scripture to be double. The couenant Legall, or of workes; and the couenant Euangelicall or of grace.

VI.

The couenant Legall, is that wherein God in elder ages promised the Israelites all manner of Leuit. 26. Deut. 28. blessings corporall, and al­so life Leuit. 18.5. Gal. 3.12. Ma. 19.16.17 Luke. 10.25.26.27.28. euerlasting, vnder cōdition of yeel­ding Ibid. perfect obedience to Gods law by their owne Deut.. 6 5. Luke. 10.27. strength, and contrarily, he threatned diuerse Leuit. 26. Deut. 27. curses, and eternall Gal. 3.10. death to all such as did breake any Ibid. one Commandement of the law. The ratifica­tion [Page 41] and confirmation of this couenant is described. Exod. 24.

VII.

The Couenant of grace is that, wherin the Lord hath promised his free Gen. 12.1.2.3 & chap. 15. &c. 17. fauour and grace foreuer Iere. 32.40 to all them which be­leeue in Christ: vnder condition of that Mar. 16 16 Iohn. 3.16. Ro. 10.9.10. blessed faith, and true godlinesse or new obedience ioyned therewith: yet neither of both these graces to proceede frō their owne strength, but to be the meere giftes of God freely Iere. 31.33 34. Ephe. 2.8. Iohn. 5.25. Iohn. 6.45. giuen them.

VIII.

Whereas the old and new Testament are opposed the one to the other: we must note, that the old Testament is taken two manner of wayes: sometimes to signifie the Legall Ierem. 31.35.32. Heb. 8.8.9.13. & chap. 9.15.18. couenant, sometimes to signi­fie the couenant of grace as it was establi­shed with Abraham & his posteritie. But by the new Testament the couenant of grace onely is vnderstood.

IX.

Now if any aske of the likenesse & dif­ference of the old and new Testament: by the name of the old Testament, we must [Page 42] vnderstand that couenant of grace, as it was confirmed withGene. 17. Abraham and all the fathers before the comming of Christ. Therefore in this comparison of both Te­staments, there is no mention to be made of the Legall couenant.

X.

In substance the self same the old and new Test, or couenāt: but the mini­stration di­uerse.The likenesse therefore or agreement of both Testamentes doth consist herein, that both haue one and the selfe same sub­stance: but they differ in that the ministra­tion is diuerse.

XI.

In the substance of the couenant three things are to be considered: The first, is, what the scope is of the calling of Gods elect: The second, what is the antecedent The Greekes call it, [...]: antece­dent or princi­pall cause. mouing cause of the couenāt: The third, what the stirring, mouing and The Greekes call this [...], the euident cause. merito­rious cause is.

XII.

The scope of the calling of the fathers and of establishing Gods couenant with them, was the blessed immortalitie: The mouing cause, Gods free fauour & grace in their vocation. The meritorious cause [Page 43] was, the death of the mediator.

XIII.

That God proposed and promised to the fathers not an earthly, but heauenly beatitude, may appeare by these argu­ments: Frist, because they were called by the Rom 1.2. Rom. 3.21. promise of the Gospell, wherein it is euident that men are called vnto an hea­uenly Ephe. 1.13 2. Thess. 2.14 felicitie. Secondly, for that they had the same1. Cor. 10.3. and 4. Sacramēt with vs, the same I say, in signification, that is, seales of the same grace. Thirdly, for that God vouch­safed to make these holy fathers parta­kers of his word, whereby soules are 1. Pet. 1.23 quickened, and men are lift vp vnto the hope of life euerlasting. Fourthly, for that God promised those fathers that he wold be theirLeui. 26.12 Math. 22.32. God, that is, that he would be not onely the God of their bodies, but also & principally the God and Sauiour of their soules for euer: and therefore he promised to knit their soules vnto himselfe in righ­teousnesse, that he might make them par­takers of life Psal. 144.15 Psal. 33.12. Haba. 1.12. Deut. 33. [...]9. euerlasting. Fiftly, for that God in his couenant testified, not onely that he was now their God, but also pro­mised [Page 44] that he would be their God for Gen. 17.7. e­uer: in which promise assuredly the hea­uenly felicitie & life euerlasting is plainly signified vnto vs. Sixtly, for that God promised also that he would be the God of their Ibid. seede after them, that is, of the po­steritie of them after their death, for their sake and for their comfort. Seuenthly, for that God Exod. 3.6. Math. 12.32. professed of Abraham, Isaac & Iacob after their death, that he is their God. Eightly, because those holy fathers were exercised with many and great Gene. 4.8. Gen. 6.7.8.9. Gene. 12.13. &c. Gene. 26.27. Gene. 28.29. &c. mi­series in this life: whereby it is manifest, that they waited and looked to receiue at Gods hand, not an earthly but an heauen­ly rest and happinesse: otherwise they should be frustrate of their hope, and so deceiued by the oracles and diuine pro­mises of God. Ninthly, for that Paule to the Hebrues testifieth, that Abraham, Isaac and Iacob, did by faith Heb. 11.9.1 [...]0 abide in the land of promise as in a straunge coun­trey, looking for, desiring, and minding their heritage, and Citie, and countrey in heauen. Tenthly, for that if these fa­thers had not expected the complement [Page 45] of Gods promises in heauen, they had bin more blunt and 1. Cor. 15.19. voyde of vnderstanding then very blockes: for that they so egerly sought after these promises, for the which there could be no hope that euer they should be performed on earth. Eleuenth­ly, for that those fathers Abraham, Isaac and Iacob Gen. 47.9. Psal. 39.13.confessed that they were stran­gers in the land of Chanaan: and there­fore we must necessarily vnderstand, that the Gen. 15.18 promise made of God vnto them cō ­cerning that land, may not principally and properly be vnderstood of that land, or of any earthly happinesse to be enioyed in that place, but of life euerlasting, as si­gnified by type and figure. Twelfthly, for that those holy fathers would be Gene. 47.29.30. Gene. 50.24. buried in the land of Chanaan, to retaine the seale or Sacrament of eternall life which God had giuē thē. Thirtenthly, for it is ve­ry apparant, that those holy fathers in all their Psal. 119.166. & 174. desires & purposes set euer before thēselues the blessed state of eternall life. Fourteenthly, for that Iacob being euen ready to die, professed that he expected the [Page 45] saluation of the Lord, that is the Lord had promised, and should giue him: and then could he not Gen. 49.18 looke for in this life, be­cause that anon after he died & departed from the same. Fifteenthly, for that the Prophets testifie, that the couenant made with the fathers was Esa 51.6. Iob. 19.25. &c Iohn. 13.15. Esa. 66.22. &c. Da. 12.1. &c. spirituall, and there­fore that life euerlasting was promised vn­to thē therin. Sixteenthly, because Christ promising eternall life to his Disciples, saith they should Math. 8.11rest with Abrahā, Isaac and Iacob. Seuenteenthly, for that Peter Act. 3.25.promising that Euāgelicall benediction, that is, remission of sinnes and life euerla­sting, to the faithfull Iewes of his time, he made them herein equall to their fathers. Eightenthly. For that Christ in hisMat. 27.52 resur­rection raised vp many of the Saints with him vnto life euerlasting: and therfore, be­cause there is one & the like reason of all the elect, the rest also shalbe aduanced in due time vnto the kingdome of haeuen. Nineteenthly, for that those holy fathers had the selfe same spirit of2. Cor. 4.13 Gene. 15.6. Hebr. 11. faith we haue, therefore they were as well as we regene­rate vnto the hope of eternall life.

XIIII.

Againe it may appeare by the pre­mises, that the couenant, whereby the fa­thers were reconciled vnto God, rested not vpon any of their merites, but onely on the free Ios. last. 2.3 mercy of God which called them to his grace and fauour: againe it is manifest that they receiued and knew Heb. 11.4. Iohn. 8.56. Dan. 9.17. Christ a mediatour by faith, for by him they were receiued to cōmun with God, and made partakers of his holy promises.

XV.

Thus far we haue shewed the likenesse and agreement of both Testaments: now it foloweth that we declare also how they differ and disagree.

XVI.

The difference of both Testamentes, consisting in the maner of administration, hath foure parts.

XVII.

The first difference is this, that the co­uenant of grace in the old Testamēt, that is, before the comming of Christ, & that glorious appearāce of the holy Ghost, was administred to Gen. 15.18 & chap. 17.7. Abraham onely with his [Page 48] posteritie, and of these principally to the people of the Iewes Math. 10.5 6 &c. 15.24. Rom. 15.8. the Israelites. But in the new Testament, that is, after the incar­nation of Christ, and his Ascension into heauen, the same is administred to other Mat. 28.19 Mar. 16.15. Act. 9.15. nations which came of Abrahams pro­genie, that is, to the Greekes & Rom. 3.29. Gentiles Rom. 1.16. as Paule speaketh.

XVIII.

The second difference is, that the co­uenant of grace before the comming of Christ was couertly and darkely admini­stred, by certaine Gen. 18.22 &c. 49.10. Deut. 18.15. 2. Sam. 7.12. Psal. 2. & 72. & 45. Esa. 7.14. and chap. 9.6. & chap. 53. Mich. 5.2. promises of the Messias, which then was to come and ratifie the couenant, and by Gen. 15.18. Heb. 10.1. 1. Cor. 2.17. Iohn. 19.36. types and ceremonies shadowing & prefiguring Christ to come. But when Christ was come, the dispensa­tion of this couenant was more cleare and more manifested, in the Mat. 28.19 Mar. 16.15. and 16. preaching of the Gospell, and the seales thereof, Baptisme and the Lords Supper: all which are liuely Act. 1.18. Math. 26.28. Mar. 14 14. Luke. 22.20. 1. Cor. 11.25. testimonies that Christ is already come, and hath fully confirmed this holy coue­nant.

XIX.

The third difference is, that before [Page 49] Christes incarnation the couenāt of grace was administred with Gal. 3.24. &c. 4.1.2.3. lesse efficacie: but after with Act. 2.17. Iohn. 7.38.39 greater working grace & pow­er of the holy Ghost. For albeit the holy spirite wrought in the elect vnder the old Testamēt, by those diuine promises & ce­remonies, but specially by the Psal. 51.9. sacrifices, such a measure of the knowledge of God as was sufficient vnto their euerlasting sal­uation, yet he giueth his elect vnder the Gospell a Iere. 3.34. Esa. 11.9. and chap. 54.13. Iohn. 6.45. 1. Cor. 2.10. 1. Iohn. 2.10. and 27. greater light of knowledge, & so a greater measure of the true loue of God. That one example of Abrahams faith, the father of Rom. 4.18. &c. Heb. 11.17. &c. all the faithfull, can not disproue this assertion concerning the regular and ordinarie administration vnder the Gospell.

XX.

The fourth difference is for that the ad­ministration of the old Testament, was more Act. 15.15. burdensome & greeuous because of the multitude of rites and ceremonies, which exceeded in number, charge & la­bour the ceremonies of our time.

XXI.

And whereas God hath now after [Page 50] Christes Ascension abrogate those sacri­fices & ceremonies of the old Testament, we must not therefore thinke any change in him. For he is rightly said to be incon­stant and mutable, which chaungeth his purpose, or doth any thing contrary ther­unto. But the Lord in abrogating those sacrifices, & in prescribing another forme of worship, hath neither altered his pur­pose, nor done any thing contrary there­unto. For his scope in the seruice and wor­ship prescribed in both Testaments, is to bring his elect to the knowledge of their saluation in Christ. Neither hath he done any thing contrary vnto this: but in his great wisedome he hath called and doth conduct cōtinually his elect diuerse waies to that end he appointed; as he thought best both for those elder ages & for these times vnder the Gospel. Not vnlike a skil­full Phisitiō, which cureth not a mā in his old age with the same medicines which he vsed for his youth: for so doing we may not think him incōstant for changing his prescriptions. For that he wisely conside­reth the diuersitie of temperature which [Page 51] is in old and young: and so respecting this difference he applieth fit remedies, which therefore necessarily, must be diuerse and not the same.

I. APHORISME.

THe knowledge of Christ consisteth principally in two things, first to know what his person is, secondly what his offices are.

II.

Christ, as touching his person, in one & the selfe same, he is both Rom. 9.5. 1. Iohn. 5.20. God & man. For he is the Iohn. 1.14. only begotten son of God, which hath created of the seede Heb. 2.16. Kuke. 1.35 42 of the Luk. 1.31.34.35. virgin Mary Heb. 10.5. Ioh. 1.3.1.10.4.2. Luk. 1.35 for him selfe, and so Heb. 2.16. assu­med or taken, and personally and vnchan­geably knit vnto himselfe, the very body of man, Heb. 10.5. & chap. 2.14. endued with a reasonable Mat. 26 38 &c. 27 50. soule: and so without any change in his diuine nature, he was made very man in Heb. 2. [...]7. al things like vnto vs, sinne onely Heb. 4.15. excepted.

III.

This personall vnion of two natures in Christ, is well demōstrated by that phrase or manner of speaking, [...], which old writers haue called a communitie of proprieties. And this communitie is nothing else but a Synecdoche, whereby we attribute that which is proper to one nature of Christ, to the very person, hauing his denomina­tion of the other nature. As where Paule saith, 1. Cor. 2.8. They crucified the Lord of glory, Act. 20.28. and again, God hath purchased a Church with his own bloud: & so when Christ speaketh, Iohn. 3.13. no man hath ascēded vp to heauen but he which came downe from heauen, the sonne of man which is in heauen.

IIII.

And somtimes we haue an expresse di­stinction of both natures, as where Christ is sayd, Rom. 1.3. and 4. to be made of the seede of Dauid ac­cording to the flesh, and declared mightely to be the sonne of God, touching the spirite of sanctification, by the resurrection from the dead, and where he is sayd, to Rom. 9.5. come of the fathers as concerning the flesh. So also whē he is said, to be, 1. Pet. 3.18 put to death concerning [Page 53] the flesh, but to be quickned in the spirite. And sometimes this distinction is left to be vnderstood by conference of such pla­ces.

V.

Againe, Christ must be such a person as is fit to take vpon him the office of a 1. Tim. 2.5 Heb. 8.6. mediator: And such was none, but the sonne of God incarnate: for that he is al­lied to both the parts which were to be re­conciled, and therefore louing both, and beloued of both. Againe, he must so per­forme the office of a mediator betweene God & vs, that by his Heb. 9.15. death, he reconcile vs vnto God: and this death being God only he could not haue suffred, and being man only he could not haue ouercome. A­gaine, he must be very God, that the pro­pitiatorie sacrifice (which was his bloud shed for the elect) might be a ransome & Act. 20.28. 1. Iohn. 1.7. sufficient price for our sinnes: againe he must be very man to Rom. 5.12 &c. satisfie the iustice of God: againe a person sanctified of God, that he might be a holy Heb. 7.26. Priest, and a holy 1. Pet. 1.19 sacrificer. Againe he must be very God, that (after he had by the merite of his [Page 54] Priesthood reconciled them vnto God, and obtained the holy Ghost for them) he might also him selfe giue them the same holy spirite, to worke faith in them, to re­ceiue him, and his merites.

VI.

The office of Christ is three fold: for he is ordained of God to be our Prophet, Priest and King.

VII.

He executed his Propheticall Deut. 18.18 Act. 3.22. & chap 7.37. functiō, or office of a teacher when he was con­uersant on earth, in Math 4.17 Esa. 61.1. Luke 4.21. preaching the Go­spell, & reuealing Iohn. 1.18. vnto vs the secret coū ­sell of God, concerning the great worke of our saluation by him.

VIII.

He exercised the office of his Priest­hood, partly whē he was on earth, & part­ly doth still exercise the same in heauen. Whē he was on earth, he first offred pray­ers Iohn 17. Heb. 5.7. to his father for vs, next his Heb 7.27. owne body vpon the crosse, and did expiate our sinnes Heb. 9.25 &c. 10.14. with that his sacrifice. In heauen Heb. 9.24. he appeareth before the face of the hea­uenly father with his sacrifice, once offred [Page 55] on earth, without Heb. 10.12 intermission praying for vs, that the reconciliation we haue obtained, may be as fresh in memory, and neuer be lost.

IX.

The kingdom of Christ beginneth in this life, and is called the kingdome of grace, and it shalbe perfected in the life to come, which is called the kingdome of glorie. The kingdome of grace is that spirituall kingdome Ioh. 18.37.wherin Christ ruleth the harts of his elect by his word and spirite. And this kingdome he administred in the old Testament vnto his elect, by Priestes and Prophets, & in the beginning of the new Testament by Iohn Baptist, and himselfe with his Disciples: But at the last he so­lemnely begā to erect the same in the day ofAct. 2. Pentecost, whē he sent the holy Ghost to his holy Apostles, that they might go preach the Gospell to all nations. So then he hath euer continued his kingdome on earth, & shall continue it vntill he returne to iudgemēt, at which time he shalbe ru­ler in the Psal. 110.2. middest of his enemies: whom he plagueth now and then, and destroieth, [Page 56] the last he cast them downe, & make them his Ibid. 1. footestoole in his most glorious 2. Thes. 2.8 cō ­ming, at which he shall free all his faith­full members from all their afflictions, & cary them with him 1. Thess. 4.17. to heauen, and make them partakers for euer of his heauenly kingdome, which then shalbe the king­dome of glorie, when all the Saints shalbe translated to heauen, beautified and ador­ned in their soules with wisedome and ho­linesse, in their bodies with great excel­lency and immortality, to be with Christ, in inspeakable ioyes and glorie for euer and euer.

I. APHORISME.

NOw for that we are made partakers of Christes benefites, which we receiue by his death, as the remission of sins and life euerlasting by Rom. 3 25 Act. 10.43. faith, it shalbe expedi­ent also that we learne what this faith is, how it breedeth, who receiue this grace, and what proper markes it hath.

II.

This faith then, is a sure & firme Iohn. 17.3. Rom. 8.38. 1. Iohn. 3.2. know­ledge of the grace of God, purchased for vs by the merites of Christs death, and te­stified by the word of promise: whereby euery beleeuer doth apply that promise of grace vnto himselfe Gal. 2. particularly: assu­ring him selfe that the same doth no lesse appertaine vnto himselfe then vnto the rest of the faithfull.

III.

The holy Mat. 16.17 Iohn. 3.5.6.8 Ephe. 2.8. Iohn. 6.45. Act. 16.14. Ghost Iohn. 3.3.5.6.7.8. 1. Cor. 4.15. Philem v. 10. 1. Pet. 1.23. worketh this faith in the harts of his Iohn. 6.37. & chap. 8 47. & chap. 10.26. Act. 13.48. Tit. 1.1. 2. Thess. 3.2. elect which are of yeares by the Rom. 1.16. & chap. 10.17. 1. Cor. 3.5. 1. Pet. 1. & 25. preaching of the Gospell.

IIII.

From this faith ariseth that holy Ephe. 3.12 af­fiance and trust in God whereby the be­leeuer resteth himselfe comfortably in the fatherly Psal. 32. fauour & grace of God purcha­sed for him by the death of Christ, consi­dering both the truth Heb. 11.11. & Rom. 4.21 Heb. 11.19. power of God: from this affiance do streame forth al our spirituall Iohn. 8.56. Rom. 14.17. Iohn. 5.25. &c. 6.57. & 63. ioyes and comforts, and all our [Page 58] spirituall life, according as by it we tast of Psal 30.6. item 31.17. item 36.10. itē 80.48.20. the great grace and fauour of God.

V.

Againe, from this faith ariseth, and proceedeth the assured hope Rom. 5.5. Rom. 8.23.24 25. of euerla­sting life, or of the celestiall glorie, which we shall haue with our Lord Christ in his kingdome.

VI.

Againe, from this fountaine springs the holy Ro. 10.14. Rom. 8.15. inuocation of God, our most faithfull and bountifull Father, and our most mightie Lord and God.

VII.

Faith also causeth vs to make a true Rom. 10.9 & 10. 2. Cot. 4.13. pro­fession: and confesse with the mouth to the glorie of God, that which we beleeue with the heart.

VIII.

To be short, hence proceedeth the 1. Ioh. 3.3. Gal. 5.6. true loue and reuerend feare of Gods children, which causeth them with all indeuour to please, and carefully to auoyde what may offend and displease his holy spirit.

IX.

The grace of Rom 8.38. and 39. Iohn. 10.28. Rom. 11.28. Luc. 22.32. 1. Pet 15 & 23. 1. Ioh 2 19, 2. Tim. 2.19. Ps. 1.3. Es 42. 3. Ier. 32 40. Os 2.19. & 20. perseuerance is an inse­parable [Page 59] companion of faith: for faith ne­uer dieth, albeit sometimes it be, as it were Mark 9.24. Psalm 73. ouerturned, and as buried with the tempestes of temptation.

I. APHORISME.

SOmetime by the word Repentance in Greeke is signified & vnderstood Mat. 21.29. & chap. 27.3. some sorowing for any fact or deed done, whe­ther a man be moued thereby to do well,Math. 4.17. Act. 2.38. Ro. 2.4. 2. Cor. 7.9.10. 2. Tim. 1 25. or not moued: sometimes also it signifieth (as the best Diuines haue noted) to return to a perfect and right vnderstanding, or to waxe wise againe: we follow now this la­ter signification.

II.

Repentance then is a Ezec 18.31 Ier. 4.1.3.4. chaunge of the minde, which is by nature wicked, and re­newing of all faculties of the soule, pro­ceeding from a sincere and religious Ierem. 4.4. Act. 17.30. 2. Cor. 7.10. feare of God; whereby the mind is caried with [Page 60] an earnest indeuour to do well, and to please God.

III.

Repentance doth consist of two partes: ofRo. 6.4 5.6 Ephe. 4 22.23.24. Col. 3.5.6.8.9.10. Psal. 34 15. Esa. 1.16.17. mortification of the flesh, or of the old man, and in the quickening of the spirit.

IIII.

Repentance may also be distinguished into ordinarie or common, and extraordi­narie or speciall.

V.

The ordinary and common repentance is that, which all men are bound to put in practise all the dayes of their life, because of the corruption of nature.

VI.

A special 1. Cor. 5.5. 2. Cor. 12.21. repentance is that, which rai­seth as it were frō death, either thē which haue fallen shamefully, or in an vnbridled licentiousnesse haue giuen ouer thē selues to sin, or haue shaken off the yoke of God in some speciall apostasie.

VII.

In an ordinary repentance it wil suffice that we confesse our selues vnto Psal. 31.5. God: but an extraordinary requireth confession, Psal. 51. so­row, [Page 61] and deprecation before the 2. Cor. 2.7. &c 18.21. congre­gation, that the Church may be satis­fied, and receiue againe the sinner which is excommunicate, for any scandale.

VIII.

There is also an extraordinarie repen­tance of some one whole congregation, when fearing the Lords corrections to ap­proch for some general sinnes of the grea­test part of the people, they striue by pray­er, Ioel. 2.1 [...]. weeping and fasting, to turne a­way the wrath of God from them. They had also in this, in times past, in the Church of the Iewes, their Ester. 4.3. Ierem. 6.26. sackloth and ashes.

IX.

The holy Ghost is the cause efficient, Act. 11.18 2. Tim. 2.25. or the Lord which worketh in vs vnfay­ned repentance.

X.

The Math. 3.8. frute and effect which followeth true repentance, is a Christian life: and this consisteth in forsaking and Luke. [...]. [...]3 denying our selues, in meditation of the life to come, and in the right vse of all earthly blessings.

XI.

The forsaking of our selues, partly re­specteth men, partly and principally it re­specteth God.

XII.

The forsaking our selues which respe­cteth men, consisteth partly in Rom. 12.10. Philip. 2.3.reuerēcing them with all Christian modestie, partly in doing1. Cor. 13.4 &c. 1. Tim. 1.5. 1. Iohn 3.18. good to them with all sincere af­fection of heart.

XIII.

That denying of our selues which respe­cteth God, frameth vs with Phil. 4.11. 1. Tim. 6.0. patience to rest contented with that state and condi­tion of life, which the Lord shall giue vs, and specially to the Rom. 8.17. bearing of the crosse.

XIIII.

Special motiues to beare the crosse pa­tiently are these following. 1. Because this is the good Heb. 12.5. will and pleasure of our hea­uenly Father, to exercise his children in this maner, as it were, to make good triall of them. 2. For that Heb. 5.8. & chap 12 2. 1. Pet. 2.21. Christ himselfe was to learne obedience by the things which he suffered, and we must be made Rom. 8.29. confor­mable vnto him. 3. For that if we be Rom. 8.17. 2. Tim. 2.12. par­takers [Page 63] with Christ in his passions, we shall be partakers also with him of his glorious resurrection. 4. For that it is needfull and good for vs alwayes to haue some crosse, that hauing experience of our own weak­nesse and frailtie, we may be truly Psal. 119.71 hum­bled: that so being humbled, wee may learne to call for 2. Cor. 1.9. strength from God, that so we may haue experience of his Rom. 5.4. pre­sence, and that by this experience we may receiue 2. Cor 1.10 Rom. 5.4. confirmation of our hope. 5. For that we haue need to learne the obedience Psal. 119.71 we owe to God, that the rage of our cor­rupt nature be subdued and bridled, and that the sinnes we haue commited, may be punished, lest we be 1. Cor. 11.32. damned with the world. 6. For that when we suffer persecu­tion for righteousnesse sake, and specially for defence of the Gospell, we are not on­ly not miserable, but also blessed and hap­pie, by the Math. 5.10. 1. Pet. 3.14. testimonie of Christ himselfe. All these reasons, as the matter requireth, are speciall strong motiues vnto patience vnder the crosse.

XV.

True patience is not to want either sense [Page 64] Ioh. 16.20. &c. 21.18. [...]. or naturall affection, and so to be voyde of all griefe and sorow: but herein appea­reth it, when the seruaunt of Christ, is much 2. Cor. 4.8.9 prouoked, and yet by Gods feare is so bridled, that he breakes forth into no rage nor Psal. 39. murmuring, but rather resteth, (albeit smitten with griefe & sorow,) 2. Cor. 6.10 spi­ritually comforting himselfe in the Lord his God: not without meditations also of Gods iustice, equitie and clemencie in our chastisements, but specially of the fa­therly counsell Rom. 8.28. 1. Cor. 11.32. of God for our saluation, so caring for it on this manner.

XVI.

Now the meditatiō of the life to come, which is the second part of a Christiā life, is such, that it carieth with it a contempt and a lothing of this Phil. 1.23. 2. Cor. 5.2. Rom. 7.24. present life, accor­ding to the measure of illumination and knowledge, which God hath giuen vnto vs, both of the Eccle. 1.1. vanitie of this present life by our continualGene. 47.9 miseries, and of the cor­ruption Rom. 7.24. of our nature by our dayly trans­gressions, and according to the measure of tast, which the holy Ghost hath giuē vs of the glory and Rom. 14.17 ioyes of the life to come.

XVII.

And yet we must not hate this present life, because it is one of Gods Exo. 20.12 bles­sings, and ordained of God for our salua­tion: partly for that herein the Lord gi­ueth vs a Psal. 34.9. tast of his goodnesse by mani­fold blessings, partly for that by many tēp­tations he prepareth vs for the Tim 4.8. 2. Thes. 1.67. Act. 14.22. crowne of the celestiall glory.

XVIII.

The last point is, that the right vse of earthly blessings (which is the third part of Christian life) consisteth herein. First, that we vse this 1. Cor. 7.29 30.31. world as if we vsed it not: vsing and receiuing the blessings of God for the sustentation and Psal. 104.15refreshing of our bodies, but with sobrietie Rom. 13.14 and 1. Tim. 4.3 4.5. thankes giuing. Next, that we beare patiently and Phil. 4.12. thankefully the penurie and wants of earthly things: and that we euer thinke of this, that we must render Luke. 16.2. Rom. 14.10. and 12. 2. Cor. 5.10. an account vn­to God, of the dispensation or charge cō ­mitted vnto vs, and therefore that we vse the good blessings of God temperatly, modestly, soberly, distributing to the ne­cessitie of our poore brethren liberally: & [Page 66] lastly that we containe & keepe our selues 1. Pet. 4.15 1. Cor. 7.17. 1. Thess. 4.11 within the limites of our calling.

I. APHORISME.

IF the question be how a man is iustified before God: To iustifie doth signifie as much as to Prou. 17.15 Deut 25.1. Rom. 8.33.34. &c. 5.18. acquite, discharge or absolue in Latin, so far as that word signifieth the action of a iudge. A mā is said therfore to be iustified before God, which is accoun­ted iust in Gods Iudgement, and accepted before God for his righteousnesse.

II.

A man is sayd to be iustified by his workes, when in his life there is founde such puritie and holines, which may me­rite before the throne of God the com­mendation of iustice: or that can, with the perfection of his workes answer and satis­fie the iudgement and iustice of God.

III.

A man is sayd to be iustified by faith, which renouncing the righteousnes of his workes doth apprehend by faith the righ­teousnes [Page 67] of Christ, that is, the righteous­nesse which is purchased by the death of Christ; & this mā Gal. 3.27. Apoc. 7.14. clothed with this robe of Christ doth appeare not as a sinner, but as a righteous man in the sight of God.

IIII.

We say with the Apostle Rom. 3.28. Gal. 2.16. Paule that a man is iustified before God, not by works but by faith onely.

V.

Iustification and regeneration go euer Rom. 6. [...]. and 8. together, but yet must be distinguished. For regeneration in this life onely is Rom. 7. be­gun, and by degrees increaseth, till it be perfected in the life to come: but we are not iustified in part, but perfectly: for this quieteth our consciences, Rom. 5.1. and giueth vs that peace which passeth vnderstanding.

VI.

S. Paule doth well expresse this diffe­rence betweene iustification and regene­ration. For speaking of his inherent righ­teousnesse or integritie, which he had in regeneratiō, he crieth out bitterly: ô wret­ched Rom. 7.2 [...] man that I am, who shall deliuer me from this body of death! But turning him [Page 68] selfe to the righteousnesse of Christ im­puted vnto him (which is grounded vpon the meere mercy of God, and giuen vs in our iustification) he reioyceth Rom. 8.33.34.35. &c. greatly, & with full trust and affiance triumpheth o­uer life and death, reproches and wantes, sword and all crosses of this present life.

VII.

When we say we are iustified by faith: our meaning is that we are pronounced iust in Gods sight, for that by faith the Lord doth Rom. 5.19. impute vnto vs for righteous­nesse, Heb. 2.9. the obedience of Christ, which he performed for vs, vnto his father, Gal. 2.13. Esa. 55. in ta­sting death for vs, and so in paying the Rom. 4.3. &c. Gal. 3.6.pu­nishment we did owe for the breach of the law.

VIII.

When we say we are iustified by faith onely, we do not exclude the Rom. 3.24 & chap. 5.21 Ep. 1.5.6.7.8. grace and mercy of God in our iustification: nor the Rom. 3.25. &c. 5.9. and c. 8.33.34. merite of Christes death, which is impu­ted vnto vs for righteousnesse: but we ex­clude Rom. 3.28. & chap. 11.12. [...].32. Gal. 2.18. workes onely.

IX.

For assuredly, the iustice of faith and [Page 69] workes are so opposite, that they can not be coupled together: but admit the one, ye must necessarily reiecte th other. And hence it is that Paule doth account the righteousnesse of the Law and this righ­teousnesse of faith as contraries, Phil. 3.9. renoun­cing that righteousnesse by the law, and resting in that righteousnesse which is by faith in Iesus Christ, or giuen vs of God by faith. Againe, he sheweth that this was the cause of the Rom. 10.3. ruine of the Iewes, that seeking to stablish their owne righteous­nes, they wold not submit thēselues to the righteousnesse of God. This he teacheth also when he saith, that our reioycing can not be Rom. 3.27. excluded by the law, but by faith: and againe; when the reward is giuen Rom. 4.4. and 5. for works, that is of due debt, but that righte­ousnesse is imputed to faith, is of grace.

X.

Againe Paule doth not exclude from iustification those workes only, which the vnregenerat work out of grace literally, & by strength of their own free will: for sure­ly Abraham was regenerate, when he did those workes for the which he had Rom. 4.2. praise [Page 70] of men, but was not iustified with God.

XI.

To be short, the Scripture teacheth that our iustification is on this manner, first the Lord God of his meer Tim. 3.5. Ephe. 1.5.6.7 grace and goodnesse doth embrace a sinner; finding nothing to moue him to mercy, but mise­ry; for he seeth him Ephe. 2.1. destitute & void of all good workes: he is moued Ephe. 1.9. of himselfe to do him good, and to giue this sinner some tast and feeling Rom. 5.5. of his goodnesse: that Phil. 3.8. distrusting his owne strength and works he may repose all his trust and hope for saluation in the onely mercy Ephe. 1.7. of God in Christ Iesus, which God hath reuealed in his holy word.

XII.

Again that a mā is iustified by faith on­ly, is very cleare by other places of the A­postle: as where he disputeth that there is Rom. 4.2.3.4. no righteousnes by faith, but that which is by grace: where he Rom. 3.21. and 28. Gal. 2.16. denieth righteous­nesse to the workes of the law: to workes (I say) not onely ceremoniall but also mo­rall: as may plainly appeare by these sen­tences which he vseth for confirmation of [Page 71] his purpose: as, the Gal. 3.12. man that shall do these things, shall liue in them: and Ibid. 10. cursed is eue­ry man, that continueth not in all things which are written in the booke of the law to do them: and by these conclusions: righte­ousnesse is not by the law, for by the law com­meth the Rom. 3.20 knowledge of sinne. The law Rom. 4.15 cau­seth wrath, Ergo not righteousnesse.

XIII.

We graunt with Paul that no faith iu­stifieth but that which worketh by Gal. 5.6. loue: but we vtterly deny that faith hath power to iustifie, or that faith and loue do iusti­fie, because faith is effectuall, or working by loue.

XIIII.

The forme of our iustification is the free remission Rom. 4.6.7.8. Luke. 18.13. and 14. Act. 13.38. and 39. of sinnes: for like as the wrath of God is vpon all so long as they continue in sinne: so whom the Lord shall receiue to grace, them he is sayd to iusti­fie, that is, of sinners to make them righte­ous, & this he doth by pardoning and dis­charging them from their sinnes. For if we consider them whom God receiued to his grace by their workes, they shalbe [Page 72] founde Rom. 9. 1. Iohn. 1.8. sinners as yet, which notwithstā ­ding are and must be acquited and freed from their sinnes.

XV.

Againe thus; the forme of our iustifi­cation is this: God doth remoue our sins from vs and imputes them vnto Christ, and againe imputes the righteousnesse of Christ vnto vs: consider this demonstra­tion for thy better vnderstanding.

XVI.

The cause which moueth Gods mercy in our iustification is the Rom. 3.24 25. Ephe. 1.7. 1. Iohn. 2.1. and 2. satisfaction and merite of Christ, that is, his Rom. 5.19 Phil. 2.8. obedience [Page 73] vnto his father in his Heb. 2.9. death for vs: & this obedience is Rom. 4.6. imputed vnto vs for righte­ousnesse, that is, is accounted ours, as if we had performed the same our selues.

XVII.

And to the end that this obedience and righteousnesse of Christ might be impu­ted vnto vs: it was necessarie first that he should yeeld perfect obedience to the law of God himselfe, liuing thereafter in all holynesse of life. And to performe this, it was necessarie also, that he should be san­ctified & without sin from his beginning, & first conceptiō in his mothers wombe: for if he had not bene a holy Heb. 7.26. Priest, and a 1. Pet. 1.19 holy sacrificer, he could not haue plea­sed God: and so could not haue pacified him for vs. And yet further I ad, that this our high Priest, and mediator, must be ve­ry Act. 20.28 1. Iohn. 1.7. God, that the obedience of his death might be of price sufficient for our sinnes, and meet to giue vs an euerlasting righte­ousnesse.

XVIII.

The doctrine of our free iustification, shall then be comfortable and pleasant [Page 74] vnto vs: when we shall present our selues as guiltie before the heauenly iudge, and shall prostrate our selues, and strip our selues as naked in his presence, full of feare and care, to be discharged from our sins, considering the Esa. 33.14. perfection of Gods iustice and the Iob. 4.17.18.19. imperfection of our righ­teousnesse, yea the huge Psal. 19.13 Iob. 15.16. number and greatnes of our sinnes. For thus come we at the last, well prepared and ready to re­ceiue the grace of Christ, when we shalbe truly cast down & humbled with the liue­ly touch and feeling of our miserie and wants. But contrarily, such as either Luk. 18.11 12.13.14. swell in the conceite of their owne righteous­nesse, or be drunke in the delights of their owne sins, they liue in a secure contempt of Gods iudgement, and shut vp against themselues the gates of Gods mercy.

XIX.

Furthermore, if we admit not this do­ctrine of free iustification: we shall rob God of his full Rom. 3.19 and 25. 1. Cor. 1.30. and 31. Ephe. 1.12. & 14. & chap. 2 v. 8.8.9. glory, and our poore con­sciences, of sounde peace Rom 5.1. &c. 8.35. Ephe. 3.12. and rest before his tribunall seate of iustice: both which notwithstanding must be had, & granted.

XX.

And we must further note that the whole course of our iustification is by grace, and for our better vnderstanding in this point, consider of foure sortes of men. The first is of them which are neither inwardly nor outwardly called: the secōd sort is of those contemners, whom they commonly call Epicures, which haue an outward but not an inward calling: the third sorte is of hy­pocrites, which desire some commenda­tion of iustice by some shew of externall workes, but specially by the ceremonies which appertaine to Gods worship: these also haue their outward, but not their in­ward calling: the fourth sort of men, are they which haue both an outward and in­ward calling, whom Gods spirite doth re­generate by the Gospell: and like these are none of the three former kindes.

XXI.

That the first kinde haue no righteous­nesse, but be meer vniust and impious be­fore God, hauing also no strength to do that which is good, and to beleeue the promise of grace, is very manifest euery [Page 76] where in Scripture: as when al the sonnes of Adam are described in these wordes: that they haue Iere. 17.9. wicked & rebellious harts, that all theGene. 6.3. & chap. 8.21. imaginations of their hart are only euill cōtinually, that their Psal. 94.11 thoughts are vaine, that they haue no Psal. 36.1. feare of God before their eyes, that not one of them doth Psal. 14.2. vnderstand or seeke after God. A­gaine that when God doth enlighten vs with his knowledge, he raiseth vs from Iohn. 5.25. death to life, & makes vs new Ephe. 2.10 creatures: that we be deadly and Rom. 5.6.7.8. professed enemies vnto God before he receiue vs to grace in our iustification: that we haue not loued 1. Ioh. 4.10 him before he loued vs: that we be not purged from our vncleanesse by the bloud of Christ, till the 1. Cor. 6.11 holy Ghost worke our inward sanctification: that then we begin to passe from death to life, when through Christ we receiue Phil. 1.29. grace to beleeue.

XXII.

Now for the second and third kinde, that they haue no iustice to stand before God, may appeare also manifestly, for that the vncleanesse of their owne consci­ences is proofe sufficient that they be not [Page 77] as yet regenerate by the holy Ghost, and this also bewrayeth their want of faith. Whereby it appeareth that they be not as yet reconciled vnto God, nor iustified be­fore him, for that this grace none can at­taine vnto, but by faith.

XXIII.

The hypocrites chalenge some iustice, because of their glorious workes and obe­dience to the ceremonies, but they are so farre from pleasing God herein, that they highly displease him, because with vn­cleane harts they prophane his holy wor­ship. For workes can not Hag. 2.12.13.14.15. Esa. 1.11.12.13.14.15. Prou. 15.8. purchase grace with God for any person: but contrarily, workes please God, after that the person first hath founde fauour and grace with God. And for this cause Moses writeth, that the Lord respected Gene. 4.4. Abell and his of­ [...]fring: in which wordes he teacheth that Abels oblation did therefore please God, because Abels person pleased him: and that pleased him by faith, without which [...] it is imopssible to please God, Heb. 11.6. for that therby mens harts are Act. 15.9. purified. For which cause also Paule saith to the Hebrues that Abel [Page 78] Heb. 11.4. offred vnto God a better sacrifice then Cain: for that Cain was an hypocrite, and so without faith.

XXIIII.

Lastly for the fourth kinde, albeit man regenerate by Gods grace haue some 1. Cor. 4 4. righteousnesse of workes: yet the same is not such, nor so perfect, as that it can stād before the iudgement seate of God: be­cause all their good works are Rom 7.14. &c. Phil. 3.13.14 imperfect, and Esa. 64 6. polluted with corruptions, and their sinnes following do Eze. 18.24. bury all the remem­brance of their former righteousnesse and good life.

XXV.

By the premisses we now see that not onely the beginning of our iustification is by grace, so as a sinner freed from damna­tion obtaineth righteousnesse, and that freely by the pardon of his sinnes, as ap­peareth in the three first sorts of men: but also our proceeding therein, so as our iu­stification is euer free and by grace: which thing well appeareth in the fourth kinde of men which are both, regenerate by Gods spirite, and iustified by a liuely faith [Page 79] in Christ. And thus God imputed vnto Abraham, the father of the faithfull, his faith for righteousnesse, when as he had Gene. 15.6 liued for many yeares in great holynesse of life. This saith Habacuk also; Habac. 2.4. The iust shall liue by faith: and Dauid; Psal. 32.1. Blessed are they whose iniquities are forgiuen, speaking of the godly which liue a holy vnspotted and blamelesse life before men. Againe Paule saith that the 2. Cor. 5.20 embassage concer­ning our free reconciliation with God must be continued among the faithfull. And Christ is a 1. Iohn. 2.1. continuall mediator, re­conciling vs with his father, and the effi­cacie or vertue of his death to Ibid. 2. expiate the sinnes of the faithfull neuer dieth, nor wa­xeth old.

XXVI.

And whereas the Schoolemen also say, that good workes haue no such vertue in them, to be sufficient vnto iustification: but that their merite & vertue to iustifie is by grace: we must learne that there is no grace to worke our iustification, but that only which moueth God in Christ to em­brace vs, and to iustifie vs by the merites [Page 80] of his obedience and satisfaction for vs.

XXVII.

For God accepteth not our workes, but so farre as we please him, hauing put on by faith the righteousnesse of Christ, that is, which Christ purchased by his death for vs, as is Aphor. 23. before shewed. Neither can works iustifie in part before God: for God admitteth no righteousnesse of workes, but that Deut. 27.26 Leuit. 18.5. full and perfect obedience to his law.

XXVIII.

When they glory of workes of supere­rogation, whereby they say full satisfa­ction is made for trespasses and sins com­mitted: how can they answer that saying of Christ? Luk. 16.10 VVhen ye haue done all these things which are commanded you, say we are vnprofitable seruants: we haue done that which was our dutie to do.

XXIX.

To be short concerning workes, take heed of two things: first put no trust in them, next ascribe no glory to them.

XXX.

The Scriptures driue vs from all confi­dence [Page 81] in them, teaching vs that all our righteousnesse,Esa. 64.6. smels in the sight of God as filthie clouts, and onely prouoke Gods wrath against vs. Now take away this con­fidence of workes, all glorying must fall to the ground: for who will ascribe any com­mendation of iustice vnto workes, if con­fidence in them cause him to tremble in the sight of God?

XXXI.

Moreouer if we consider all the causes of our saluation, we shall finde the grace of God to shine bright in euery one of them, excluding the righteousnesse of our workes. For the authour of our saluation is God, the Father, Sonne & holy Ghost. The Father first, in that Tit. 3.5. of his meere Iohn. 3.16. 1. Iohn. 4.9. and 10. grace & free loue, he sent his sonne vnto vs, to redeeme vs from the dominiō of the deuill. Next the Sonne, in that of his free loueRom. 5.7.8 1. Iohn. 3.26. towards vs, he became Rom. 5.19. Phil 2.8. obedient to his father vnto the death of the crosse, and so hath satisfied Rom. 3.25. 1. Iohn. 2.2. the iustice of God for vs. Lastly the holy Ghost, in that he giueth vs Ephe. 2.8. & chap. 1. [...]3 faith, whereby we apprehend the iustice which Christ hath purchased for vs by his [Page 82] death. The end also, the Apostle saith, is the Rom. 3.25. manifestation of Gods iustice, and the prayse of his Ephe. 1.12 goodnesse.

XXXII.

And whereas the Saintes commend o­therwhiles their innocencie and integrity before God: this they doe not to the end, to trust in the iustice of their workes in Gods iudgement, and to rest their con­sciences as vpon a good foundation: but either to testifie the goodnesse of their Psal. 7 9. Psal. 18.21. cause against their aduersaries, or to cō ­fort themselues concerning their adop­tion,2. King 20.3 1. Tim. 4.7.8. by the fruites of their faith and cal­ling: for that they rest on the onely fauour of God in Iesus Christ.

XXXIII.

Againe, whereas the Scripture saith, that the good workes and obedience of the faithfull doe cause the Lord to raine down many blessings vpon them: we must vnderstand, that good workes are so farre causes of Gods blessings vpon vs, as the Lord by his former graces, taketh occa­sion, to giue vs more graces: where note, that they be not meritorious causes, but [Page 83] motiues onely for speciall graces of Gods spirite going before: for whom the Lord will glorifie, them first he Ephe. 5.26.27. sanctifieth: that their corruption and wickednesse may not hinder their glorification. In a word (as Augustine hath well spoken) God crow­neth the workes of his owne hand in vs.

XXXIIII.

Againe, that our workes do not merite the grace of God, may yet further appeare by these reasons folowing. First for that they are full ofEsa. 64.6. corruption: next for that they are duties we Luk. 17.10. owe vnto God: third­ly for that they are not ours, that is, such as come from the strēgth of our free will, but the effects Rom. 8.10. Ephe. 2.10. and fruites of Gods grace in vs.

XXXV.

And whereas good workes please God and haue a 2. Tim 4.8. reward, it is not for any me­rite, but for that Gods Esa. 55.1. goodnesse doth accept of them and reward them, of his meere grace and mercy in Iesus Christ.

XXXVI.

Surely no Christian doubteth, but that we must hold fast, the groundes of Chri­stian [Page 84] Religion, and this is a fundamen­tall point or ground of Christiā doctrine, that Christ is giuen 1. Cer. 1.30 and c. 3.11. vs for our righteous­nesse, or iustification: if this doctrine stād, the iustice of our merites and workes, be­ing a flat contrary, can not stand.

XXXVII.

There are two opiniōs of Popery which are most opposite to that great ground of Christiā veritie. The first is, that there are some moral vertues or works which make men acceptable before God, before they be grafted into Christ: the second that Christ hath merited for vs, the first grace: that is, an occasiō of meriting with God: & that then it is our parts, to take the oc­casion when it is offered.

XXXVIII.

To conclude, we must very circum­spectly see to this, that we build wisely vp­on on that foundation: for that doctrine is sound concerning good workes, which is deriued from the doctrine This is the method which Paule vseth, in a maner, in all his Epistles, as to Rom. Gal. Ephes. Phil. Col. &c. of faith, fo­lowing the same as the effect doth the cause. For to this end are we iustified by faith in Christ, that we may shewe our [Page 85] selues thankfull vnto God for so inspeak­able a benefite, by our continuall ende­uour and care to serue God in all good workes, and in all holinesse & righteous­nesse of life.

I. APHORISME.

BEcause that Christians, and the faith­full vnder the Gospell, are freed Rom. 6.14. from the law: it foloweth now that we consider, how farre this Christian libertie is exten­ded, and wherein it consisteth, least any do wickedly abuse Gal. 5.13. the same against the glo­ry of God, his owne saluation, and the sal­uation of his brethren.

II.

Christian libertie hath three partes: to wit, our freedome and discharge from the Or condē ­natiō of the law. iustification of the law, from the domi­nion of sinne, and from the ceremonies of the law.

III.

The first part of Christiā libertie is this, [Page 86] that the consciences of the faithfull, are freed and discharged, from the Gal. 3.13. and c. 5.1. iustifica­tion of the law, that is, from the necessitie of perfect obedience to the attaining of the legall iustice, & so consequently from that care and trembling, because of the heauie curse and wrath of God, which fo­loweth the breach of the law.

IIII.

But no man may therefore conclude, that the law is not necessary for the faith­full: for, they are euer Rom. 7.12. taught, admoni­shed, and moued therby vnto euery good worke: albeit, it can not charge their con­sciences, before the tribunall seate of God.

V.

The second part of Christian liberty is, that Christians are freed from the king­dome Iohn 8.34 36. Rom. 6.14. &c 7. 22. and chap. 8. 2. 1. Iohn. 5.3. and dominion of that sinne & cor­ruption which dwelleth in them, so that henceforth they do no more hate nor flie from the law of God, but are delighted therin, because of Gods holy spirit which dwelleth in them.

VI.

This blessed freedome, yeelds two be­nefites: the first is a holy trust and affiance in God, that their Malach. 3.17. obediēce, hauing ma­ny wants, yet is acceptable vnto God: the second benefit, is a chearefulnesse in per­forming our duties vnto God, and this fo­loweth the former immediatly, as the ef­fect the cause: & these two points are very pertinent to Gods holy worship.

VII.

The third part of Christian libertie is, that the consciences of the faithfull, are discharged & freed from the Gal. 3.25. and c. 5. 13. Eph 2.14.15. Colos. 2.14. and 16. ceremonies of the law: that is, from the necessitie and burden of the obseruation of the legal ce­remonies: as the eating of certain meats, the obseruation of certaine feastes, and the like. Which things in their owne na­ture are but things indifferent, Rom. 14. so that it is little pertinent to godlynesse, simply whether they be vsed, or not vsed. I ad sim­ply for that in some respect, and for some circūstāce the vse of such things might be profitable, as shall after appeare in place conuenient.

VIII.

The knowledge of the doctrine of Christian libertie is necessary also for the faithfull, as for peace of consciences, so to auoyde superstitions.

IX.

But here notwithstanding, obserue, that the free vse of externall and indifferent things, is not Rom. 14. v. 14. and 22. granted them which as yet know not the doctrine, nor be assuredly perswaded of the truth thereof: but are caried with some superstitious opinion, which causeth them to doubt of the vse of them.

X.

The end and vse therefore of this do­ctrine is, that we may vse the blessings of God, without any scruple of conscience, for that end, for the which they are or­dained and giuen of God for vs, but euer moderating our selues in the vse of these things, for the Rom. 14.13 15.19.20.21. & chap. 15. 2 1. Cor. 10.23.edificatiō of our brethren.

XI.

Wherefore seeing the Rom. 24.5. peace of con­sciences is the true and naturall end of Christian libertie; it followeth that they [Page 89] do greatly abuse the same, which vse it ei­ther to satisfie their owne carnall 1. Cor. 6.12 lustes, or without regard of circumstances of time, and place, or any wayRom. 14.3. and 10. in contempt of their weake brethren.

XII.

For albeit we must otherwhiles Gal. 2. v. 3. 4 5. de­fend our libertie, in the vse of things in­different, before men, to represse the ma­lice of some froward aduersaries, yet we must haue a speciall care of weake Rom. 14.1. & 13. and 20 and 21. Act. 16.3. Rom. 15.1.2. 1. Cor. 8.9. & 13. &c. 9. 22. bre­thren, that we giue no offence to them.

XIII.

For the right vse of Christian libertie is, to giue place to the ignorance and in­firmitie of weake brethren, and not to any Gal. 2. v. 3.4.5. Mat. 1.5.14. Pharisaicall sowrenesse, or rudenesse of hypocrites.

XIIII.

We must here take heed of that hypo­crisie wherein a great nūber in this liber­ty, regarde not the edification of brethrē, but prouide onely for their Gal. 2.1 [...]. &c. owne peace.

XV.

And here keepe this rule. Do not offend God, for thy neighbours sake. Vnder this ge­nerall [Page 90] rule are contained two speciall: the first is this: looke what we are bounde to doe, (that is, what God hath commanded) we must not leaue Mat. 15.10 &c. Iohn. 6.51. &c. Act. 5.28.29. vndone for feare of any offence or daunger that may ensue the same. The se­cond is this: we must neither Rom. 3.8. Gene. 12.10. & chap. 26.7. Exod. 1.19. Ios. 2.4.5.6. 1. Sam. 21.24. purpose nor do any thing which God doth not permit.

XVI.

There is also another generall rule, that loue (towardes man) giue place to the puri­tie of faith: as if a man be bound to do any thing against his conscience, or else the brother will be offended: let the brother be Luk. 14.26 offended, rather then do any thing a­gainst conscience: for as this libertie is vn­der charitie, so charitie vnder faith.

XVII.

Againe, another consequent of this li­bertie is this: the consciences of the faith­full are exempt and freed frō the 1. Cor. 3.21 & chap. 7.23. dominion and power of all men: and this is, that Christ may not leese that prayse and thankes gi­uing which is due to his bountifulnesse and goodnesse, and that our consciences may not be depriued of the fruite of his liberalitie.

XVIII.

Neither must we deeme this libertie of cōsciēces in not being subiect vnto mā, to be but a matter of small moment, for that it cost Ibid. and 1. Pet. 1.18. and 19. Gal. 5.1. Christ so great a price, euen the price of his owne most pretious bloud.

XIX.

The better to vnderstand this doctrine, we must note the difference betweene the spirituall, and ciuill gouernement of men: for by that spirituall regiment, the consci­ence is instructed to serue and worship God: but by the ciuill gouernement, a man is taught to performe the duties of humanitie & ciuilitie, which must be ob­serued and kept among men.

XX.

We must aduisedly regard and see that these two regimentes be not confounded: least that any infer or conclude a ciuill li­bertie against politique gouernement, by this spirituall libertie which Christ hath purchased for vs.

XXI.

Againe, in constitutions & lawes con­cerning spirituall gouernement, we must [Page 92] carefully discerne betweene orders law­fully and vnlawfully established. For con­stitutions and orders lawfull are conso­nant to the word of God, but the vnlaw­full are contrary to the same.

XXII.

And whereas Paule Rom. 13. commaundeth to obey the Magistrate for conscience sake: he doth not therein binde consciences to lawes politique: but this he meaneth one­ly, that we must obey the Magistrate so far and so long as he commandeth things lawful and honest, for that God also com­mandeth vs such obedience, & we can not with good conscience neglect any of his decrees. Therefore the Apostle doth not here make the conscience subiect to any lawes of men, but vnto the law of God, commanding vs to obey the lawes of men so farre forth as they do not repugne the holy lawes of God.

XXIII.

This may yet be vnderstood, if we note what the cōscience is. The conscience is a Rom. 2.15. feeling of Gods iudgement concerning our actions: an eye witnesse which discer­neth [Page 93] & can truly testifie of all our workes, & this the very signification of the word can teach vs.

XXIIII.

Of the premises we may learne, that conscience doth properly respect God, so that a good conscience is nothing els, but the testimonie of our hart 1. Pet. 3.21 before God, of the sinceritie of our hart.

XXV.

In deed we say that a good conscience sometimes respecteth Act. 24.16.men, and that is in respect of the fruites or effects thereof in the duties of loue.

XXVI.

By the former definition of the consci­ence, we may also learne what law bin­deth the cōsciēce: namely that law which bindeth a man simply without respect or consideration of men.

XXVII.

Finally the law of God, which commā ­deth in the vse of indifferent things to re­gard the edification of our neighbour, al­though it binde the outward 1. Cor. 10.28. Rom. 14.22. worke, yet bindeth it not the conscience, 1. Cor. 10.28. so as if a [Page 94] man might not with a good conscience vse those things, but onely in that case of edifying our neighbour, that is, our weake brother.

I. APHORISME.

AN offence is a word or deed, whereby the neighbour is offended, that is, made Rom. 14.15 Math. 15.12. Iohn. 6.61. sad or grieued, as with any thing impiously or vniustly spoken or done, or when a man by any thing as well spoken, or done (which yet is not well spoken or done) is 1. Cor. 8.10 moued to commit sinne.

II.

A scandale is either giuen or taken.

III.

That is called an offence Math. 18.6.7. &c. giuen, the fault whereof commeth from the doer himselfe: or an offence giuen is a wicked word or deede, contrary to the loue of God and our neighbour: and therfore this euill of it selfe grieueth & maketh sad the godly, and seduceth the weake brethren.

IIII.

That is called an offence Mat. 15.12 taken, when any thing not wickedly, or vntimely spo­ken or done, through malice or sinister affection of minde, is wrested to an occa­sion of offence. Or, an offence taken is a word or deede, of it selfe not wicked, but taken as wicked, either maliciously or ig­norantly.

V.

Lastly, there seemeth also to be a third Rom. 14. mixt offence, that is partly giuen, partly taken: as when a man vseth Christian li­bertie out of season, not regarding time and place conuenient. But yet this kind of offence, is more neare & liker an offence giuen, then taken. And this may be called the offence of the weake; or an offence of infirmitie, as the other which is taken may be called an offence Pharisaicall: for that none thereby, but bitter spirites, and Pharisaicall eares are offended.

VI.

We must take Rom. 14.1.13.21. 1. Cor. 8.13. Math. 18.6.7 heede that we offend not the weake: howsoeuer proude witts be Mat. 15.14 Act 5.28.29. Gal. 2.3.4.5. offended.

I. APHORISME.

PRayer is a Iohn. 4.24. holy meditation of things pertaining to Gods glory and our sal­uation: and an earnest Luke. 18.1. &c. desire of the same, with supplication, proceeding from an holy affiance, which (as sonnes & Heb. 10.22 daugh­ters) the faithfull haue in God: whereunto also thankes-giuing vnto God for benefits receiued, is vsually annexed.

II.

Our present Psal. 50.51. necessitie which we feele, ought not onely to be a motiue vnto pray­er: but also Gods Ibid. commandement, and Ibid. Iohn. 16 24. Mat. 7 7. and chap. 18. 19. promise to heare vs.

III.

We ought then to begge in prayer not only for those things which concerne our owne happinesse: but also that God would giue grace that by this seruice and Math. 4.10. wor­ship we may truly honour him.

IIII.

Against all distrust which may hinder [Page 97] vs in prayer: we must oppose Gods holy promises, whereby he hath testified, that he will hearePsal. 50.15. Math. 7.7. our prayer.

V.

There be foure rules of prayer. The Dan. 9.3.4.5. &c. first that we come to prayer with a mind Mat. 14.23 emptied of other cares, and indued with a due reuerence of the maiestie of God, not daring to beg any thing which God himselfe doth not permit: the second, that we pray with a true sense e. Luk. 18. v. 13. and feeling of our wants, & with an earnest desire to ob­taine: the third that in prayer we put off all e. Luk. 18. v. 13. opinion of our own iustice or worthi­nes, and contrarily, that in all humilitie, and free Dan. 9. Psal. 51. confession of our sinnes, we flie to Gods mercy, intreating the free pardon and forgiuenesse of our sins: the fourth & last rule is, that prayer proceed from faith Rom. 10.14 Iames. 1 6. Heb. 10.22. Dan. 9.17. Psal. 51.9. and assurance of Gods grace in Christ: assuredly trusting that our prayer shalbe heard.

VI.

The Lord himselfe hath giuen vs aMath. 6.9. &c. pre­script forme of prayer, which therefore is called the Lordes Prayer. This consisteth [Page 98] of a Preface, narration, confirmation and conclusion.

VII.

The Preface is in these wordes, Our Fa­ther which art in heauen. Wherein we pro­fesse our faith, or affiance & trust we haue, as children, in God our heauenly Father, who hath by grace adopted vs in that his beloued and onely begotten Sonne our Lord Iesus Christ. Here also to lift vp our minds to God, we make mētiō of the seate of Gods maiestie, that is of heauen, where he giueth his blessed Angels the fruition of his presence, and shall giue vs in his good time appointed.

VIII.

The narration containeth six petitions: the first three, do in speciall manner con­cerne Gods glory: the other three, respect our owne benefite and good.

IX.

In the first petitiō (Hallowed be thy name) we are commaunded and taught to aske that, which in the third Commandement we are commanded to do: that is, that we neither thinke nor speake of God, but [Page 99] with great reuerence: and so in like man­ner of his word, and of his workes.

X.

In the second petition: Let thy kingdome come, we beg first, that God by the grace of his holy spirit, would represse the corrupt affections of our nature, and forme all our senses to the obedience of his will: next that he would curbe and bridle the wic­ked which fight against his kingdome, and that he would gather vnto himselfe his elect, and preserue his Churches: that he would cast downe the enemies of his Church, and cut them short in all their attempts and desires: and lastly, that in his good time, he would make vs partakers of his glory and heauenly blisse.

XI.

The third petition is, Thy will be done in earth as it is heauen. This petition is ad­ded to the former, for declaration sake to helpe our ignorance: for then and there God raigneth in the world, where men submit themselues, to be ruled by his holy will reuealed in his word. We aske here therefore that the holy spirite would rule [Page 100] our harts, and teach vs, that we may learne to loue that which God loueth, & to hate that which he hateth: that so we may yeeld vnto him a chearefull and willing obedi­ence as his blessed Angels do in heauen.

XII.

The fourth petition is, Geue vs this day our dayly bread: In this petition we com­mende our bodies to Gods prouidence, desiring, that he would feed, chearish and preserue them. And this petitiō, the Lord hath set before the other two following, (which concerne not earthly and corpo­rall blessings, but spirituall and heauenly) to helpe our dulnesse, and weaknesse, that so by degrees he might lift vp our mindes to seeke after those greater blessings. And here we be willed to aske of God our bread, that is, such as it shall please our heauenly father to giue vs, for the susten­tation of our life: where we see this peti­tion is as necessarie for the rich as for the poore. Lastly, these wordes, this day, or euerie day, and this Epithet dayly serue to moderate our affections and desires in these transitorie blessings.

XIII.

The fift petition, Forgiue vs our debtes, as we also forgiue our debters: by the word debtes he meaneth our sinnes, for that we owe the punishment of them vnto God and this Christ himselfe hath borne for vs, in his death vpon the crosse, and so hath obtained the pardon of sinnes for vs. We begge that the heauenly father would impute vnto vs that satisfaction & obedience of Christ & worke in vs a sense & a feeling of this imputation, that so we may sweetly rest in his fatherly fauour in Christ, and in his loue purchased for vs in and by the sufferings of Christ. To this petition is annexed an argument drawen from the like example: that is, the exam­ple of our remission in pardoning our neighbour his trespasses: The reason of which exāple doth not consist in the me­rite of our worke, but in the promise of Christ, saying. For Math. 6.14.15. if ye forgiue men their offences, your heauenly father will also for­giue you. But if ye doe not forgiue men their trespasses, no more will your father forgiue you your trespasses. By which wordes it doth [Page 102] manifestly appeare, that they onely can be assured of the pardon of sinnes, that are assured and know in their consciences, that they haue pardoned their neigh­bours. The reason whereof is this, it can not be, that any man pardon from his hart his brother,Gods loue is cause of our loue, & our loue but a signe and ef­fect of his loue. vnlesse he first loue him: now he can not loue his brother, which first doth not loue God; and no man can loue God, which is not perswaded in his hart, that God of his meere grace hath pardo­ned him all his sinnes by and through Ie­sus Christ. And againe he that is assured of this, he can not, but loue God, and his neighbour in & for the Lord: from which loue, it can not be, but the pardoning of all offences must proceede. Lastly this ar­gument is also noted with these wordes as and also, [...]. Forgiue vs, as we also forgiue. [...]. Math. 6.12. and Luke. 12. For e­uen we, &c. Wherefore this word also is not well omitted: for we say commonly, as we forgiue them that trespasse, &c. for, as we also forgiue, &c.

XIIII.

The sixt and last petition is: And leade vs not into temptation, but deliuer vs from [Page 103] euill. Where we pray for the assistance of the holy spirite to ouercome the tempta­tions of the deuill, which is here called that euill or wicked spirite, [...]. for that by his temptations (for which cause he is called the tempter Math. 4.3.) he troubleth and vexeth vs.

XV.

And thus far of the six petitions, con­tained in the narration, the confirmation followeth in these wordes: For thine is the kingdome, and the power, and the glorie for ages, or for euer, in which wordes we shew wherefore we haue both such boldnesse to aske, and trust to obtaine: to wit, for that God wilbe glorified by hauing his kingdome and raigning in vs: and for that also he can effect what he will in heauen and earth.

XVI.

The conclusion is contained in one word, namely the word Amen, which is here a word of wishing, signifying as much as, truth, So be it, or, Let this be a truth. Wherefore we desire that whatso­euer we haue prayed for at Gods hands in [Page 104] the six petitions, the same may be true, & effected by him. And yet there is no in­conueniencie to say that Amen here, is a word of asseueration: for that by faith we be assured, that God hath graunted our requestes.

XVII.

As for the place of prayer: God in times past had appointed first his Exod. 26. and 40. Taber­nacle, then after that Salomons 1. King. 8. 2. Chron. 7. Act. 8.27. Luke. 18.10. Dan. 6.10. Temple: but Christ hath Iohn. 4.21. abolished this ceremo­nie of that holy place, and Paule 1. Tim. 2.8. biddeth vs pray in euery place. And so Christ Math. 6.6. cō ­maundeth vs to pray in our secret cham­bers: and himselfe went vp to the Mat. 14.23. moun­taine alone to pray. And Christ also doth approue a publique place of cōmon pray­er, when he saith: VVhere two or Mat. 18.20. three are gathered together in my name, there am I in the midst of them.

XVIII.

There is no certain time in the new Te­mēt appointed for prayer: yet is it profita­ble that euery man appoint himself some Dan 6.10. Psal. 55.18. Act. 10.9. ordinarie and speciall houre for prayer, as in vprising, before and after meats, and [Page 105] when we go to rest, so that this obserua­tion of ours be voyde of superstition, and then specially are we bounde to apply our selues to prayer, when we see our selues, or our brethren in any Psal. 50.15. Ioel. 2. Ierem. 6.26. Est 4.3. & 16. dangers or in any speciall wants: againe, we are also bounde to render thankes humbly vnto God, whē we haue receiued any speciall benefite at his handes.Exod. 15. Iude. 5. Psal. 9.30.34. &c.

XIX.

Moreouer the lifting vp the voyce in prayer, or singing, or gesture of the body (as Ephe. 3.14 kneeling, 1. Cor. 11. couering the face, the 1. Tim. 2.8. lif­ting vp of hands and eyes Iohn. 11.41 towardes hea­uen) doe not simply commende any mans prayer, but so far these things please God, as they proceede from the trueLuke. 18.11 and 13. affections of the hart.

XX.

Againe, we must take heede that we prescribe not or appoint any certaine Mat. 20.21. Iude. 7.19. cir­cumstances vnto God: for we must giue him 2. Sam. 15.26. leaue to graunt and performe our requestes in what manner, time, and place it pleaseth him.

XXI.

Lastly, this also is to be noted, that we Luke. 18.1 &c. Luke. 11.8. perseuer in prayer: and that we consider not of the hearing of our prayers by our sense or feeling, but by our faith. For al­beit we do not alwaies feele that God doth giue vs that we haue asked: yet we must be assured that he doth giue & will giue, that which is good for our saluation.

I. APHORISME.

PRedestination we call the Ephe. 1.4. 2. Tim. 1.9. eternall de­cree of God, wherein he determined with himselfe what he would haue done with Rom. 9.20.21.22. & 23. euery man: as concerning their e­ternall saluation or damnation.

II.

This predestination hath two speciall branches. The first is called election: the other reprobation, by a metonymie of the effect (that is, a change of a word properly signifying an effect, to signifie the cause) for election and reprobation are proper­ly [Page 107] referred to man: who being created, is fallen and corrupted with sinne: but me­tonymically the very decree of election & reprobation is so Ephe. 1.4. called.

III.

Therefore we say with the Scripture, that God in his eternall and 2 Tim. 2. v. 19. Esa. 46.9. Malach. 3.6. 1. Thess. 5.9. immutable coūcell hath once decreed, whom in time to come he will Rom. 9.23. aduaunce to glorie: and whom on the contrarie he shall Act. 1.25. Iohn. 17.12. 1. Pet. 2.8. Iude v. 4. giue o­uer to condemnation.

IIII.

This purpose we auouch was founded on the Ephe. 1.5. Rom. 8.29. Mat. 11.25.26. Rom. 9.18. meere pleasure of God.

V.

Moreouer, whom God hath predesti­nate to saluation, them also hath he de­creed to make partakers of the meanes by which men come to saluation: which meanes are theirEphe. 1. recōciliation by Christ, their Rom. 8. effectuall calling, and Ibid. iustification. And contrarily whom he hath predesti­nate to destruction, them also hath he de­creed, not to make partakers of those meanes which tend to saluation, but to leaue Psal. 81.13 them to themselues, or to deliuer [Page 108] them to Esa. 29.10. Rom. 11.8. Sathan that both by his and their owne naturall instigation they may pur­chase to themselues damnation.

VI.

The end or scope of predestination is is the glorie Prou. 16.4. of God: that is, the glorie of his Ephe. 1.6. and 12. Rom. 9.23. grace, and mercy, manifested in the saluation of the elect, and of his Rom. 9.25.26. iustice in the death of his sonne our mediatour: the glory also of his Rom. 9.17 and 22.power and Rom. 9.22. iustice in the damnation of reprobates, yea of his iu­stice, both Rom. 11.33 secret in their reiection, and also Rom. 1.18manifest in punishing them, for their sinnes: finally the glorie of his most free Rom. 9.15 8.20.21. power, both in the condemnation of the reprobate, and in the glorification of his elect.

VII.

The infallible testimonie of our ele­ction is our Rom. 8.30. 1. Tim. 1.1. effectuall calling, when as the holy spirite, by the preaching Rom. 10.17 of the Gospell, doth worke faith in Christ, in the harts of his elect, that thereby they may be Rom. 8.30. Ephe. 1.7. iustified, working also some begin­ning of new 2. Tim. 2.19 obedience, that they may be sanctified, that so in time they may be ful­ly [Page 109] Rom. 8.30. glorified.

VIII.

And as the Lord 2. Tim. 2.19 sealeth and marketh his elect, by their vocation, iustification, and sanctification, so by excluding the re­probate either from the knowledge of his truth or from the sanctification of his spi­rite, as it were by certaine notes he shew­eth what iudgement remaineth for them.

IX.

Neither yet may any rashly define or pronounce, that he is in the number of the reprobate, if the signes of election as yet appeare not in him, for some are cal­led, Math. 20.3 &c. later then others, yea the Luk. 23.40 &c. theefe on the crosse was not before the end of his life called: wherefore we may despaire of none vnlesse manifest signes be shewed, that he hath sinned to death: that is, a­gainst the holy 1. Ioh. 5.16 spirite, neither yet may any securely sinne in hope of mercy, but euer remēber to Heb. 3.7. day, if ye heare his voyce harden not your harts: for God is not mocked. Gal 6.7.

X.

There be two notable fruits of this do­ctrine, the one that we may with humble [Page 110] adoration, acknowledge how much we are bounde to God, that hath vouchsafed to chuse vs, so vnworthy, out of the Rom. 11.35 com­panie of the damned, and to aduaunce vs to the state of heauenly glory. The other, that we may with good Rom. 8.31. &c. 2. Tim. 2.19. assuraunce rest our selues on the vnchaungeable purpose of God touching our saluation and ther­fore be fully perswaded and assured there­of in Iesus Christ.

I. APHORISME.

ALbeit the doctrine of the resurrection seeme incredible in mans reason: yet we that are Christians must beleeue it & receiue it: that is, we must beleeue that the bodies of the dead shalbe restored to their first state, and their soules shall reen­ter them againe, so they shall liue and rise againe at the last day.

II.

This faith of ours is grounded on the [Page 111] Dan. 12.2. Ioh. 5.29. &c testimonies of the word of God, who is almighty and can not lye.

III.

But of them that shall rise againe, the estate shalbe very vnlike. For the godly shall rise to Dan. 12.2. life and glory euerlasting, but the vngodly to shame and Iohn. 5.29. death euerla­sting.

IIII.

This glorious and blessed resurrection of the godly dependeth vpon the resurre­ction of1. Cor. 15.12. &c. 1. Thess. 4.14 Christ, as of their head to whom they as members must be conformed.

V.

Christ then the head of the godly, shal in the resurrection make our bodies Phil. 5.21. 1. Cor. 15.35 &c. like to his glorious body.

VI.

Againe, Christ shall raise the dead at his glorious 1. Thes. 4.16. comming to iudgemēt with the shout of an Archangell and sound of a trumpet.

VII.

The dead being raised, then in a mo­ment as in the twinckling of an eye, the li­uing shalbe 1. Thess. 4.16 and. 17. 1. Cor. 15.52 and 53. chaunged, so that their bo­dies [Page 112] shalbe made incorruptible.

VIII.

Then streight wayes all the godly shal­be 1. Thess. 4.17. caught vp into the ayre to meete the Lord and so shall Ibid. Math. 25.34. and 46. euer be with the Lord and with him enioy euerlasting happines.

IX.

On the contrary, the vngodly shall to­gether with the deuils be thrust down in­to Math. 25.41. and 46. hell into the Reue. 20.15 & chap. 21. 8 lake that euer burneth with fire and brimstone and there shalbe tormented.

X.

Againe, eternall life consisteth chiefly in the full feeling of Gods loue, & in the communion of his nature according to these sayings, Psal. 17.15. I shalbe (saith Dauid) satis­fied with thine Image: againe, Psal. 16.18 in thy pre­sence is the fulnesse of ioy and pleasures at thy right hand for euermore. And Peter af­firmeth 2. Pet. 1.4. that the faithfull are to this end called that they may be partakers of the di­uine nature, that is, of the graces of God, his wisedome, righteousnesse, holinesse and glory.

XI.

And albeit the blessed there, shall want nothing pertinent to perfect felicitie, be­cause God shalbe 1. Cor. 15.28. all in all, yet of that hea­uenly glory, wherewith they shalbe beau­tified there shalbe certaine 1. Cor. 15.41. and 42. degrees as there were also 1. Cor. 12.4 degrees of their giftes in this life, and as there shalbe Mat. 10.15 and chap. 11 20. &c. degrees of torments amongst the dāned. And aboue others excelling, & most shining, shalbe the glory of the teachers of the word, that haue faithfully instructed the Church, and so brought many to righteousnesse, as Dan. 12.3. Daniell speaketh.

XII.

This doctrine as it may iustly terrifie the vngodly; so to the godly in al miseries, and euen in death, it is 1. Thess. 4. vers. last. most comforta­ble, as they that know, and by the grace of God stedfastly trust, that their soule by death Iohn. 11.25 passeth into life, and by the An­gels is Luk. 16.22. caried into Abrahams bosome, that is, into heauē, & so to Phil. 1.23. Christ, & their bodies, although they rot and be eaten of wormes, yet shall in due time rise again, and be clothed with euerlasting glory.

I. APHORISME.

THe Church is a Mat 26.28. Iohn. 17.20. multitude of men Ephe. 1.13 Ro. 10.14.15. ef­fectually Rom. 8.30. called by the preaching of the Rom. 1.7. 1. Cor. 1.2. Gospell, and therefore they be such as beleeue in Christ, and Ro. 10.9.10. professe his faith, and Rom. 1.7. 1. Cor. 1.2. 1. Cor. 2.2. Ephe. 1.1. serue God in the faith; accoun­ting in this number with the elect, their Act. 2.39. Gene. 17.7. 1. Cor. 7.14. children, and the children of hypocrites, which as yet by their age are not capable of this calling.

II.

The Church is either vniuersall, which commonly the Greekes call Catholicke, or particular.

III.

The vniuersall or Catholicke Church is the whole multitude of them, who from the beginning of the world, haue belee­ued in Christ, that now do beleeue, and shall beleeue to the worldes end. Where­of one part now triumpheth Ephe. 1. [...]. Co [...]. [...] in heauen, to wi [...], the faithfull that are departed: [Page 115] another part is militant on the earth, that is, the faithfull, that yet liue. And this a­gain, is diuided into particular Churches.

IIII.

A Particular Church is a particular Congregation of the faithfull, dwelling 1. Cor. 12. 2. Cor. 1.1. Gal. 1.2. 1. Thess. 1.1. 2. Thess. 1.1. together in one place, & exercising them selues in Gods worship according to the direction of his word.

V.

A Particular Church may be distingui­shed in the old and the new.

VI.

By the old I meane that which was be­fore Christes incarnation, as the Church of the Iewes, which then did excel as tou­ching the forme of outward gouernmēt.

VII.

I call that the new Church, which be­gan after Christs comming, especially af­ter his ascension in heauen, being gathe­red out ofEphe. 2.13. diuerse nations: and this is cal­led Act. 11.26. the Christian Church.

VIII.

Where the Church is Rom. 2.28.29. &c. 11.7. distinguished in the inuisible and visible, it may not be [Page 116] thought that there be two Churches of diuerse kinds, but one & the same Church in diuerse respectes may be said to be visi­ble and inuisible.

IX.

And it is called inuisible for that it can not be seene with mens eies: for that faith, by which the Church hath her being in Christ, is placed in the Rom. 2.29. hart, which none but Act. 1.24. God can see.

X.

But it is said to be visible, for that it hath certain markes, which may be seene, and whereby we may conclude assuredly that there is a Church & people of God: albeit1. Ioh. 2.19. Math. 13.3. &d. Item 43. &c. hypocrites be mingled with them, who professe the same faith, & yet beleeue not in Iesus Christ.

XI.

These markes are the Ephe. 2.20. Act. 2.24. pure preaching of the word, and lawfull administration of the 1. Cor. 1.13. 1. Cor. 12.20. and 23. Mat. last v. 19 and 20. Mat. last. v. 15. and 16. Sacraments.

XII.

For albeit in the Church of God, holy Mat. 18.15.16.17. 1. Cor. 5.5. discipline be also required: yet if here the gouernours of the Churches be slacke in [Page 117] their duties,☜ the Church is not presently to be thought no Church, as long as the two former markes remaine.

XIII.

And yet further I ad, there may creep in some corruption, both in Cor. 3.12. doctrine and in the administratiō of the 1. Cor. 11.12. Sacraments: & yet it shall not cease to be a Church, as long as the 1. Cor. 3.11. foundation is retained, which is Christ, or saluation by Christ alone.

XIIII.

It is the dutie of euery godly man, to Heb. 10.25 1. Cor. 11.20 ioyne himself to such a congregation, or societie, as he seeth to haue those markes and (as Psal. 43. much as lyeth in him) to professe himselfe a member thereof, and to keepe in holy communion & felowship with it.

XV.

It is called the holy Church, partly be­cause it is washed & 1. Iohn. 1.7 Eph. 5.25.26 purged by the bloud of Christ: partly because it is sanctified by his Rom. 8.1. Eph. 5.26.27 Psal. 15. holy spirit and by Gods grace hath a Ephe. 4.13. growth in sanctificatiō, vntill at length it be fully perfected, which shalbe when this life is Phil. 3.12. & chap. 1.6. ended.

I. APHORISME.

ALbeit God alone inlighteneth and ru­leth the harts of his elect: yet because it pleaseth him herein to vse the 1. Cor. 3.5. 2. Cor. 5.20. Mini­sterie of men it is our partes with 1. Cor. 4.1. Gal. 4.15. reue­rence to embrace those things, which by his seruaunts he teacheth vs for our good instruction and comfort.

II.

The seruants of God or Ministers, are some continuing and as ordinarie, some but for a time and as extraordinarie.

III.

In the old Testament the continuing and ordinarie Ministers of the Church were Patriarches, Priests and Leuites: the temporall & extraordinarie the Prophets.

IIII.

In the new Testament, the perpetuall and ordinarie are Ephe. 4.11. Pastours & Ephe. 4.11. Teachers: the temporall and extraordinary were the Ephe. 4.11. Apostles, Ephe. 4.11. Prophets and Ephe. 4.11. Euangelistes.

V.

God reuealed himselfe to the Patri­arches, as Gene. 3. Adam, Ge. 6.7.8.9 Noah, Gen. 12.13.15.17.18.21.22. Abraham, Gen. 25.11 & 22. &c. 26.2.3.4.5. I­saac, Gen. 28.31.32.35. Iacob, Gene. 37. Ioseph, by apparitions, vi­sions, and dreames, and so gouerned their families.

VI.

He prescribed certain lawes by Moses, for the Priestes and In Leuit. Leuites, that so they might by them gouerne the Church of Is­raell.

VII.

But as for the Prophets he raised them vp Es. 6. Ierem. 1. Ezech. 2. &c. extraordinarily, to Esa. 1. &c. instruct and toEsa. 2. ex­cite the people, and the Priestes, if they er­red or were negligēt in their duties: these did also foreshewe what Esa. 3.29. &c. punishmentes should fall vpon Gods people for their negligence, and what Esa. 13. &c. euils should come vpon their enemies for their destruction: but principally they comforted the faith­ful with Prophecies of Christs comming: and therfore they preach often of hisEsa. 7.14. con­ception, Esa. 9.6. Mich. 5.2. natiuitie, Esa. 53. passion, death, resur­rection, and euerlasting Esa. 11.59.61. &c.kingdome.

VIII.

And thus farre of the Ministers of the old Testament: now touching the Mini­sters of the new Testament. The Lord in the beginning of his kingdome raised vp Mat. 28.19 Apostles, Act. 11.27. Prophets, Act. 8.5. &c Euangelistes, and whē the Churches were founded & plan­ted by them, he ordained that Pastors and Ephe. 4.11. Teachers should succeede and continue for euer.

IX.

The Apostles were Mat. 4.18. &c. Ioh. 1.37. &c. Act 9. & 22. immediatly called of Christ, and sent into the whole Mat. 16.15 Act. 9, 15. Rom. 15.15.20. world, that so they might set vp the kingdome of God in all places.

X.

He raised vp also at this time Prophets, who had speciall 1. Cor. 14.29. &c. reuelation and gifts for the interpretation of holy Scriptures: and these did sometimes foreshew by the spi­rite, any matter of waight which should come, either on the Act. 11.28. Church, or to any Act. 21.10. one of the faithfull.

XI.

Againe, the Apostles had the Euange­listes for their Act. 16.1. companions, whom they [Page 121] tooke with them to supplie their absence in preaching of the Gospell, and in Tit. 1.5. esta­blishing the Churches: and such were 2. Tim. 4.11. Luke, 2. Tim 4.5. Timothie and 2. Cor. 8.23 Titus.

XII.

Then folowed Pastours, and Teachers which the Church can neuer want.

XIII.

And thus farre of Churches offices, which did consist in the Ministerie of the word: There be two other ordinarie al­so, which ought to remaine euer in this Rom. 12.8 Church: Church-gouernement, and the care of the poore.

XIIII.

Church 1. Cor. 12.28. Gouernours are chosen men set ouer the people, for 1. Cor. 5. correction of manners, assistantes with the Bishops and Pastours.

XV.

The care of the poore, partly belon­geth to the Deacons Act. 6.3. 1. Tim. 3.8. &c. or Collectors that distribute the almes, partly to them which visite the sick, & such in Paules time were certaine 1. Tim. 5.9. auncient and honest widowes.

XVI.

And thus farre of the duties of Church officers, now as touching their calling these foure points are to be obserued: first what kinde of persons are to be called, se­condly how, thirdly by whom, lastly with what rite or ceremonie they must be or­dained.

XVII.

As concerning the first, I say that Bi­shops and Pastours, and Teachers, are to be chosen that are of sound 1. Tim. 3.2. &c. doctrine, and 1. Tim. 3.2. &c. holy life, fit and 1. Tim. 3.2. &c. able to teach. The 1. Tim. 3.8. &c. go­uernors also must be furnished with good giftes, wisedome, and iudgement, to dis­charge their duties.

XVIII.

Secondly, in this election & ordinance of the Ministers of Christ, men must pro­ceede in a religious feare, and testifie the same before, by Act. 15.23. Act. 13.2.3. fasting and prayer.

XIX.

Thirdly, they must be men approued and knowen of the Act. 1.15. &c. Act. 6.2. &c. gouernors for know­ledge and learning, & which haue a good name in the Church amōg the faithful for [Page 123] life and conuersation.

XX.

Fourthly, they were ordained in times past by the Apostles and their successors, with Act. 13.3. 1. Tim. 4.14. 2. Tim. 1.6. 1. Tim. 5.22. imposition or laying on of handes: which rite for comelinesse and order sake may well be obserued in these dayes, so that we put no opinion of necessitie or of worship therein.

I. APHORISME.

ECclesiasticall cēsure or Church disci­pline is a 2. Tim. 3.16 Mat. 18.15. 2. Cor. 2.6. 2. Thess. 3.15 brotherly Mat. 18.15 1. Cor. 5.11. 2. Thess. 3.15 correction ac­cording to Gods word, wherby the faith­full are stirred vp to do their duties, and so they further the saluation one of another.

II.

This discipline is either common or proper: common, whereunto all ought to be subiect: proper, which pertaineth to the Ministers of the Church onely.

III.

The common discipline doth respect, Mat. 18.15 16.17. three degrees in priuate or secret sinnes. The first is, that he that hath sinned be ad­monished, and reproued priuatly of him, to whom alone that sinne was knowen: the second, that if he despise his correction, then he must be rebuked and admonished before one or two witnesses: the third that if he contemne their admonition also, he must be admonished by the Church, that is, the 1. Tim. 4.14 1. Tim. 5.17. 1. Cor. 12.28. Rom. 12.8. gouernours and iudges, which are appointed by the Church.

IIII.

But if sinnes be open and manifest, then there is no need to proceede by those de­grees: for the gouernors must not 1. Tim. 5.20 1. Cor. 5. delay to proceede in the censure and correction of such sinners.

V.

For the correction of light sinnes Mat. 18.15 1. Tim. 5 20. re­proofe onely may suffice, but 1. Cor. 5.5. and 13 grieuous sinnes and great offences and contempt or Mat. 18.17. contumacie against the censures and admonitions ecclesiasticall, must be puni­shed with excommunication.

VI.

Excommunication is the 1. Cor. 5.4. iudgement or decree of the 2. Cor. 2.6. Church, whereby any 1. Cor. 5.11 member of the same Church, for of­fending the Church by some Ibid. 1. & 11 grieuous sinne, or great Mat. 18.17. contempt, is giuen ouer to Ibid. 1. Cor. 5.4. Sathan, (according to the charge of Ibid. 5. Christ) that is, he is effectually Ibid. 4. Math. 18.18. Iohn. 20.23. declared to be vnder the power and dominion of the deuill, and to haue no right or interest in the kingdome of the Church of Christ: and therefore this man is kept also from the communion Mat. 18.17 1. Cor. 5.11. and 13. of the Lordes Supper, vntill 2. Cor. 2.6.7.8. he giue a probable signification & testimonie of his repentance.

VII.

But yet these religious and wise gouer­nors must temper the seueritie of excom­munication with the spirite of Gal. 6.1. meeke­nesse, least 2. Cor. 2.7. this man be swallowed vp with ouer much heauinesse.

VIII.

The ende which the Church in these censures and excommunications, princi­pally respecteth are three. The first, that they which liue an vncleane and wicked [Page 126] life, should not be numbred among Chri­stians, to the dishonour and 1. Cor. 5.1. Rom. 2.24. prophana­tion of the name of God. The second, least the godly should be 1. Cor. 5.6. corrupted by the continuall conuersation of the wicked. The third, that the excommunicate being confounded and 2. The. 3.14 ashamed may so 1. Cor. 5.5. repent and be saued.

IX.

We must not conuerse 2. The. 3.14 2. Cor. 5 9.11 with an excō ­municate person but in priuate and do­mesticall duties, least we chearish and in­crease his cōtempt by any familiaritie: but so soone as he giueth any probable testi­monie of his repentance, he must be re­ceiued into our societie and communion 2. Cor. 2.6. &c. of the Church againe.

X.

And thus farre of the common disci­pline: The discipline proper to the Mini­sters of the Church, is contained in cer­taine Canons, which the auncient Bi­shops did prescribe for themselues and their order: of which sorte are these. That no Clergie man or Minister, be a hunter, dicer, reueller, or pot-companion. Item, that [Page 127] no Minister practise vsurie, or any mar­chandise: that none be present at wanton la­sciuious dances, and the like, &c.

I. APHORISME.

A Vow is an holy promise made to God.

II.

A vow is either generall or speciall.

III.

A generall vow, is that which Christiās make in their Baptisme, where renoun­cing Sathā, they giue themselues to God to Mat. 28.19.serue him, that they may obey his ho­ly Commaundements, and not fulfill the wicked lustes of the flesh.

IIII.

A speciall or particular vowe, is that which any man moued with some Gen. 28.20 &c. Iud. 1.30. 1. Sam. 1.11. 2. Sam. 15.8. Act. 18.18. Num. 16. speci­all reason maketh vnto God.

V.

In a lawfull speciall vow, foure things are required: of which the first is, that we be Rom. 14.23 assured that our vowe be Act 23.1 [...] agree­able [Page 128] to Gods word;2. Cor. 7.7. the second, that it be not aboue the strength which God hath giuen vs; the third,1. Cor. 7.4. that it be agreeable to our vocation; the fourth, that we vow with a good purpose of hart, and for a lawfull end.

VI.

The right and lawfull endes of vowes be foure, of which the two former are in respect of the time past: the other two in respect of time to come.

VII.

The first end of a lawfull vow, is to te­stifie a Gen. 28.20 thankefulnesse to God for bene­fites receiued.

VIII.

The second end of a lawfull vow, is to chastise and afflict our selues for some sins cōmitted, that we may be the more fit to entreate God to 1. Cor. 11.31. remoue his wrath frō vs.

IX.

The third end is, to make vs the more warie and heedfull against sinne, by 1. Cor. 6.12 1. Cor. 9.27. de­priuing our selues of the vse for a time of some speciall things.

X.

The fourth end is to stirre vp our selues as it were with a spurre to our dutie, bin­ding our selues thereunto by a vow.

XI.

That the Monasticall vowes, are vnlaw­full & vngodly, it is manifest by foure rea­sons. First, because the life Monasticall is imagined a worship Math. 15.9 of God: secondly, be­cause they vow a Monasticall life, without respect of Gods calling, and without ap­probation from him: thirdly, because the Monkes and Nunnes, bind themselues to many vile and vngodly seruices: fourthly, because they promise to God perpetuall virginitie, when as yet, either they haue not the Mat. 19.11. 1. Cor. 7.7. gift of continencie, or if they haue it, be vncertaine how long to haue it.

XII.

Vowes are of this strength and nature, that if they be lawfull they Deut. 23.21 bind, but if they be Iud. 11. Act. 23.21. vnlawfull they are voyde and of none effect.

I. APHORISME.

SAcraments are Exo. 12.26 ceremonies ordained Deut. 12.32 1. Cor. 11.23 of God to illustrate and to seale vnto his Gen. 17.10. people the Gen. 17.11. Rom. 4.11. promise of grace, contai­ned in Gods holy Gene. 17.7. Ier. 31.33.34 couenant.

II.

Sacraments do Heb. 9.15. illustrate the promise of grace, as liuely Gal. 3.1. pictures, in that they represent and typically set before the be­leeuers, the sacrifice of Christ and the effi­cacie thereof.

III.

But they seale, in that they be diuine Psal. 81.6. Rom. 4.1. testimonies ordained to testifie the same thing, which the promise it selfe doth te­stifie, to wit, that Christ by his Mat. 26.28. sacrifice hath purchased for the beleeuers forgiue­nesse of sins, the grace of the holy spirite, and life euerlasting.

IIII.

Againe, the holy Ghost by the Sacra­ments illustrating the promise of grace [Page 131] doth instruct the faithfull in the mysterie of saluation, and by sealing it perswades the truth of the promise and so confirmes faith.

V.

Yet they do performe neither of both themselues by any vertue in them, but in that the holy Ephe. 1.13 14. & chap. 4. v. 30. spirit worketh by them, and his working is free, Iohn. 3.8. so that he worketh where he will, when he will, and in what measure it pleaseth him.

VI.

The Sacramentes, some are of the old Testament, some of the new.

VII.

The Sacraments of the old Testament were Gene. 17. Leuit. 12. Circumcision, Leuit. 14. purifications, and Leu. 1.3.4.6. &c. sacrifices, & of these the Exod. 12. 2. Paral. 35. passeouer was a speciall Sacrament.

VIII.

Circūcisiō did illustrate the promise of grace vnder the type of cutting off, of the foreskin of the flesh: for by the circumci­sing of the foreskin was signified, that the sins of the faithful were done away by for­giuenes of sins, or free Rom. 4.11. iustification. Cir­cumcision [Page 132] did also seale the promise of grace, by applying the same to euery per­son, so that the couenant of God was as it were sealed in euery mans Gen. 17.13. flesh.

IX.

The purifications did illustrate the pro­mise of grace, vnder the type of washing, for by them was signified that the sinnes of the faithfull, were purged by the bloud Leu. 14.7.8 of Christ and dayly are washed away by the holy Ghost.

X.

The sacrifices did illustrate the pro­mise of grace, as being types of ourLeuit. 1.4. & 4.20. & 16.27.30. ex­piatorie sacrifice, for by them was signi­fied that Christ should Heb. 9.26. & 28. &c. 10.11.12.14. be slaine for an expiatorie sacrifice, that is, to satisfie for all the sinnes, of all the elect.

XII.

The pascall lambe be not onely shadowed this as a sacrifice generally, but also fore­shewed some peculiar thing of Christes sacrifice, to wit, that hisIohn. 19.36 bones should not be broken, and it signified that the soules of the faithfull did banquet and feed 1. Cor. 5.7. and 8. vpō Christ, as it were spiritually, in a sacrifice, [Page 133] that is, they receiued hereby some fee­ling of Gods grace & loue, purchased for them, by the sacrifice of Christ. Againe, it represented the holinesse, of Christes sa­crifice, for it was commanded to be an Exod. 12.5. vn­spotted lambe.

XII.

But besides this shadowing of Christes sacrifice, in respect whereof that ceremo­nie of eating the lambe was a Sacrament, it was also ordained to Exo. 12.27. prayse God, for deliuerance out of the bondage of Egipt.

XIII.

And thus much of the Sacraments of the old Testament. The Sacramentes of the new are two, Baptisme and the Lords Supper.

XIIII.

Baptisme, that Col. 2.11.12. succeeded in place of Circumcision, doth illustrate the promise of grace, vnder the type ofAct. 22.16. washing, for as by water the 1. Pet. 3.21. filthinesse of the body is done away; so by the bloud 1. Iohn. 1.7 of Christ shed on the Crosse, and by faith sprinckled on our harts, our soules are purged from sinne. But Baptisme sealeth vnto vs the [Page 134] promise of grace, in that euery one is wa­shed in that water, which is the Sacramēt of the bloud of Christ shed on the crosse.

XV.

The Supper of the Lord, which came Luk. 22.15. &c. in place of the passeouer, doth illustrate the promise of grace, partly by represen­ting the passion Luk. 22.19. 1. Cor. 11.24. of Christ, by the breaking of the bread, & by pouring forth the wine, the Luk. 22.20. shedding of his bloud: and partly by declaring the efficacie of Christes death, by this ioyfull 1. Cor. 5.8. bāquet, for that the soules of the faithfull sweetely banquet, & be cō ­forted in tasting of Gods fauour & grace purchased by the death of Christ. But it sealeth vnto vs the promise of grace, in that the bread which is giuen to euery one of vs to be eaten, is the Sacrament of Christes body crucified for vs, and in that euery one of vs, doth drinke of the cup, which is the Sacrament of the bloud of Christ shed vpon the crosse for vs.

XVI.

And the Supper of the Lord, hath the nature not onely of a Sacrament, but also of a sacrifice, to wit, of thankes-giuing, as [Page 135] also the lambe, which had this place be­fore it. For as that lambe was appointed to prayse God for their deliuerie from the bōdage of Pharao, so the holy Supper was ordained to 1. Cor. 11.26. prayse the Lord for our re­demption from the power of the deuill by the death of Christ.

XVII.

But as the Sacramentes in respect of God, are signes of grace towards his peo­ple; so in respect of vs they be Mat. 23.15 Act. 2.41. & chap. 8.36.37.38. markes of our profession, whereby we openly pro­fesse that we desire to be counted among the people of God, and will worship one­ly the true God, who hath manifested him self to his people, as by the most sure word and doctrine of the Prophetes and Apo­stles, so also by these Sacraments.

XVIII.

Of all these Sacraments, the Scripture vsually speaketh Gen. 17.10 and 11. Exod. 12.11. and 27. Act. 22.16. Mat. 26.26. and 28. Mar. 14.22. and 24. Luke. 22.19. and 20. 1. Cor. 10.4.16. 1. Cor. 11.24. and 25. metonymically, that is, attributing the names or properties of the things signified to the signes them­selues, which thing is done, partly to teach vs, the relation which is betweene those signes, and things signified, & part­ly [Page 136] to signifie the truth & certaintie of the working of those holy Sacramentes, that the beleeuers should not doubt, but that the things signified, set before vs, are as truly by the working of the holy spirit cō ­municated vnto them, as they certainly feele, that these diuine signes and seales (which are named Sacraments) are by the Minister of the Church giuen them.

XIX.

The difference of the old and new Sa­cramēts, is not in the things signified, for they, in both are 1. Cor. 10.2.3 4. the same, but partly in the manner of signification, and partly in the euidence of demonstration, for the old signified and figured Christ to come, but the new signifie and shew that he is come. Again, the new are more manifest thē the old, because they represent a thing done, and clearely preached by the Gospell.

XX.

They erre that any way bind the things signified to the signes,

XXI.

As also they that attribute to the signes power to conferre grace, which they one­ly [Page 137] seale and testifie.

XXII.

But the Papistes erre most shamefully, in that they transforme the Lords Supper into the Masse, teaching that by consecra­tion, that is, by the muttering of the fiue wordes, Hoc enim est corpus meum, for this is my body ouer the bread, the same is tran­substantiated into, or turned into the sub­stance of the body of Christ, as they say: and by the offring vp of Christ thus crea­ted by the Priest, all their sins, for whom the Masse is celebrated, are purged, whe­ther they be as yet aliue, or euē long since dead, and in Purgatorie.

XXIII.

Lastly they sinne also grieuously whiles they adore that fained Christ, as lying hid vnder the forme of bread.

I. APHORISME.

BAptisme is the first Sacrament of the new Testament or couenant of grace, [Page 138] wherein according to Christs Mat. 28.19 institution the Christian is dipped in water or sprink­led with water, by the Minister of the Church, to represent the shedding of the bloud of Christ vpon the Crosse, and to testifie to him, that the remission of sinsis purchased for him by the bloud of Christ, and to seale his regeneration by the holy Ghost, which grace is purchased also fot the elect, by the bloud of Iesus Christ: and lastly to seale his communion and felow­ship with Christ in the kingdome of hea­uen: and so in like manner the Baptised makes publique profession, that his harts desire is to be one of the people and Church of God.

II.

Whereas we say that Baptisme is a Sa­crament, we haue already shewed in the former Chapter what this word signifieth.

III.

We ad that Baptisme is a Sacrament of the new Testament, or couenant of grace, because it was instituted by Christ after his incarnation: first administred a­mongst the Iewes by Iohn the Baptist, & [Page 139] Christ himselfe, next among all nations by the Apostles and their successours.

IIII.

We call Baptisme the first Sacrament of the new Testament, in respect of the se­cond, which is the Lords Supper: for Bap­tisme is the Sacrament of our first Act. 2.4.1. Iohn. 41. en­trance, and admission into the visible Church of Christ, that we may be of the number of Gods childrē & so accounted, & may enioy their Ibid. v. 42. priuiledges. And ther­fore men vnbaptised may not be admit­ted to the Lordes Supper, like as in times past vnder the old Testament, the Sacra­crament of their first Mat. 23.15. entrance into the Church was Circumcision, and none Exod. 13.48 vn­circumcised was to eate the passeouer.

V.

We say that the person to be Baptised ought to be a Mar. 16.16 Act. 8.36.37.38. Act. 2.41. Act. 16.14.15.31.32.33. Christian: by which name we vnderstand not onely men of yeares, lately conuerted to the Christiā faith, but also young Act. 16.33. Exod. 12.48. infants the children of Chri­stian parents: whereby may appeare that the speach of the common people is erro­neous, when as desiring Baptisme of the [Page 140] Pastour of the Church for their infants, they say, God hath giuen me a child, I pray you make it a Christian soule. For Baptisme doth not make a Christian, but signifieth and marketh vs for Christians.

VI.

We adde further that Baptisme is to be administred by the Minister of the Church: bicause Baptisme is a part of the Ecclesiasticall Mat. 28.19 Ministerie, which none may Heb. 5.4. meddle with but they which are thereunto lawfully called: for to whom Christ gaue cōmission to Baptise, to them also he gaue charge to preach his holy word: and what God hath ioyned toge­ther, Mat. 19.6. no man may put asunder. Those women therfore sinne, which in their fai­ned cause of necessitie do administer this holy Sacrament: yea they sin dangerously, for baptizing without any commission frō God, nay 1. Cor. 14.34. 1. Tim. 2.22. contrary to his word: and for a­scribing to any externall thing our euer­lasting saluation, which is to be sought only in the death of Christ and in the pro­mise of grace. The same is to be thought also if any man not called to the Ministery [Page 141] of the Gospell do Baptise.

VII.

Water onely is to be vsed in Baptisme and no other liquor: for that Gods com­mandement is of water only, and the pra­ctise of the faithfull seruauntes of God, which first ministred the same (as Iohn Baptist, Christ and his Apostles and their successours) can teach vs.

VIII.

And whether the Baptized be dipped in water, and that once or thrise, or haue the water sprinkled or powred vpon him, it is a matter indifferent, and ought to be free in the Church according to the diuer­sitie of countreys. For although it be ma­nifest that dipping in the water was vsed in the Iohn. 3.23. Mat. 3.16. Act. 8.38.39. Rom. 6.4.5. [...]. primitiue Church: yet the originall Baptizing doth signifie not onely to be dipped in the water, but also to be wet with water any way.

IX.

Moreouer Baptisme is giuen vs of God to this end: first for the confirmation of our owne faith to our selues, next for the manifestatiō of our profession among mē.

X.

Baptisme helpes our faith three wayes, testifying vnto vs of three things, which we receiue by faith: for first it is an instru­ction and symbole thereunto, of the Act. 2.37. &c. 22.16. re­mission of sinnes, next of our Rom. 6.4. Tit. 3.5. renouation by the holy Ghost, lastly of our vnion and Gal. 3.28. communion with Christ.

XI.

First concerning forgiuenesse of sins, Baptisme both teacheth and sealeth the same in a speciall manner vnder the figure and type of washing Act. 22.16 Soph. 5.26. Tit. 3.5.6. & purging vs: for as by water the filthines of the body is pur­ged and washed away, So by the bloud Iohn. 1.7. of Christ all the pollutions of the faithfull are washed and purged.

XII.

And this confirmation which we haue by Baptisme concernes the whole life, all, and euery one of the sinnes of our life: for the bloud of Christ, whereof Baptisme is the seale, purgeth 1. Iohn. 1.7 vs from all sinne. Therfore so oftē as we fall, we should call our Baptisme to minde, and thereby arme our selues, that we may euer rest assured [Page 143] of the free pardon of our sinnes, for that the bloud of Christ is that fotūaine which is Zach. 13.1. opened to the house of Dauid and to the inhabitants of Ierusalem, that is, to all the faithfull, to wash them from sin, and from vncleanesse.

XIII.

Let no mā by this doctrine gather any libertie to sinne: for this doctrine is not taught, but for the consolation of them which be truly humbled, and for afflicted soules and consciences. Againe, Baptisme doth no lesse warne vs of our Rom. 6.4. mortifica­tion and dying vnto sinne, then of the re­mission of our sinnes by Christ.

XIIII.

Therefore the second end of our Bap­tisme is our Tit. 3.5. regeneration: for this Christ promiseth to worke in vs by his holy spi­rite, and so doth indeede: and this grace also he merited for vs of his father, by his death and passion.

XV.

Where we must obserue that this re­newing of nature is Rom. 7. imperfect in this life: but yet so be we renewed that this sinne [Page 144] dwelling in vs, raigneth Rom. 6.4. not, nor hath do­minion ouer vs: but by the grace of Gods spirite is dayly more and more mortified in vs.

XVI.

The third benefite by Baptisme, is our holy vnion and communion with Christ: that we may know, that we are vnited 1. Cor. 11.15. and receiued to felowship with Christ & knit vnto him as the members to the head: and therfore shalbe coheires with him in hea­uen. For Christ to this end sanctified Bap­tisme in Math. 3.16. his owne body, that he might haue it as commō with vs, that so it might be as a most sure bande of our vnion and communion with him. And Paule hereby proueth vs to be the sons of God, because that in Baptisme we haue put Gal. 3.14. on Christ; that is, because by the seale and testimony of our Baptisme, were are ioyned vnto Christ the onely begotten sonne of God.

XVII.

And thus these three ends of Baptisme serue right well for the confirmation of our faith, and so may minister great com­fort vnto vs. Againe, for our profession, [Page 145] among men, Baptisme is a badge of that, for thereby we testifie that our desire is, to be Iohn. 4.1. Act. 2.41. numbred among Gods people, pro­fessing that we consent with all Christiās in one forme of the religious worship of one God onely, and this profession also respecteth the glory of God. And this meaning hath Christ, when he comman­deth to baptize Mat. 28.19. [...]. in the name of the Father, the Sonne and the holy Ghost: that is, that by Baptisme men may be bounde to worship the true God, who is Father, Sonne and holy Ghost: and that this phrase is so to be vnderstood, the very wordes of the Apo­stle can teach vs. 1. Cor. 1. v. 12.13.14.15.

XVIII.

Now by the premisses learne, that they onely rightly receiue and rightly vse Bap­tisme, which referre it to the ends for the which Christ ordained it, that is, that they may feele, and by faith receiue remission of sins, regeneration and life euerlasting in Christ alone: & so receiue Baptisme as Gods holy seale of all these benefites.

XIX.

Therfore those men greatly abuse Bap­tisme, [Page 146] which seeke remission of sinnes in that externall actiō: as if the power of wa­shing away sinnes were shut vp in the ve­ry element, or at the least in the bloud of Christ as lying hid therein.

I. APHORISME.

BEcause the Anabaptistes do oppugne the Baptisme of infants, as a point disa­greeing with Christes institution: it is needfull to know the reasons, whereby the Baptisme of infants is proued by the scrip­tures: and next to shewe the vanitie and weakenesse of the Anabaptistes argumēts which they bring to the contrarie.

II.

Now then that the children of the faith­full ought to be baptised may be shewed out of Gods word by foure speciall argu­ments. The first is from the example of Circūcision, which assuredly had the like Col. 2.11.12. reason & the same signification that bap­tisme hath. For like as by Circumcision [Page 147] God testified to the people of Israell the Rom. 4.11. remission of sinnes and Deut. 30.6. Rom. 2.29. Coloss. 2.11. regeneration: so by Baptisme doth he promise the very same things vnto the Christians. If there­fore their infants then, at Gods Gen. 17.12. Leuit. 12.3. cōmande­ment were Circumcised: it is a good con­sequent that the children of the faithfull vnder the Gospell be baptised.

III.

For albeit we haue no such charge for the baptising of infants: yet we know right well the Lordes good pleasure herein by the very nature and end of Baptisme: espe­cially seeing Baptisme is ordained to suc­ceede in the Col. 2.11.12. place of Circumcision. Now the charge giuē to them of old which pro­fessed the Iewish Religion, was, that they should not onely be Circumcised them selues, but also all Exo. 12.48. the males that did be­long vnto them. Wherefore in like man­ner such as professe Christian Religion, they are bounde to bring their infants to be baptized.

IIII.

Againe, the children of the faithfull are partakers of that, which is signified by [Page 148] Baptisme, that is, the remission of sinnes, & regeneration, for they belong to Gods Gene. 17.7 Act. 2.39. 1. Cor. 7.14.couenant wherein these benefits are pro­mised: with what colour then of reason shall we denie them the seale of the coue­nant?

V.

And if our infants may not be baptized, then the grace of God by Christs cōming doth lesse appeare vnto vs then vnto the Iewes in times past: for that the faithfull Iewes were confirmed by the seale of Cir­cumcision cōcerning the saluatiō of their children: wherefore it is against all reason that Christiās should not in like maner by the testimonie of Baptisme be assured of the saluation of their infants.

VI.

Lastly the children of the faithfull ought to be offred Mat. 19.14 Col. [...] 12.vnto Christ, as they that haue communion with him in the kingdome of heauen: therfore we must giue them their Baptisme, as the seale of that communiō, and heritage, they haue with Christ in heauen.

VII.

For whereas the Anabaptistes denie that the baptizing of infantes was vsed in the Apostles time: we must know that the old writers say contrarie: and the same may also appeare by the Acts of the Apo­stles (which Luke a companion of the A­stles, as eye-witnesse of all the things, for the most part, hath left written for the Church of Christ) where it Act. 2.38.39. is sayd in the wordes of Peter to the Iewes con­uerted by his Sermon, that they be bapti­zed for the remission of sins, and that they should receiue the gift of the holy Ghost, for that this promise was made not onely vnto them, but vnto their childrē. Where in the word (children) it can not be de­nied, but that infants must be vnderstood. Againe, this Euangelist recordeth that Paule & Silas (in whose companie he him self also was) baptizedAct. 16.15. Lydia & her house, and the Iayler Ibid v. 33. with all his houshold.

VIII.

Next, whereas they say that infants may not be baptized, because they cannot cō ­ceiue the doctrine of faith & repentance: [Page 150] The like reason might be made against the Circumcision of infants. Wherefore it sufficeth that they are baptized vnto the repentance and faith to come, euen as the infants among the Iewes were Circum­cised.

IX.

Thirdly, whereas they obiect that Bap­tisme was giuen for the remission of sins: and that infants haue not sinned: the as­sumption is false: for albeit infants haue not sinned, after the like manner of the transgression of Rom. 5.14. Adam, that is actually in their own person: yet they sinned in Ibid. v. 12. him or in his loynes: for that they are 1. Cor. 15.22. dead in him, and Rom. 5.14. and 6.21. dye dayly no lesse then such as be of yeares.

X.

Fourthly, whereas they say that Christ hath cleansed Ephe. 5.26. his Church by the washing of water, and that infantes haue no neede of this cleansing, because they be not vn­cleane: againe, the assumption is false: for Psal. 51.7. Dauid confesseth that he was concei­ued in sinne: and for that the infants of the faithfull are members 1. Cor. 7.14 of the Church: i [...] [Page 151] followeth that they also are purged by the bloud of Christ: and therefore we must graunt them the seale thereof which is Baptisme.

XI.

Lastly, where they say, that none in the Apostles time was baptized, but he that made profession of his faith before: that is true onely of such as were Act. 2.41. Act. 8.12. Ibid. v. 37.38. of yeares: but that the infants of such as professed the faith, and were baptized, were also bapti­zed in like manner, we haue before plain­ly proued in the 7. Aphorisme.

I. APHORISME.

THe Supper of the Lord, is the second Sacrament of the Mat. 26.28 Mar. 14.24. Luke. 22.20. 1. Cor. 11.25 new Testament or couenant of grace, wherein by the Mat. 26.26 Mar. 14 22. Luke. 22.19. 1. Cor. 11.24 brea­king of bread and powring of the wine in­to to the cup, the passion & shedding of the bloud of Christ, is figured, represented, & as it were set before our eyes, and next by giuing, taking, eating and drinking of [Page 152] these elementes, the Mat. 26.28 promise of the Iohn. 6.51.53.54.58. re­mission of sinnes, and life euerlasting (pur­chased by the passion of Christ, and by his bloud shed, & in a word, by that his preci­ous death) & the promise of their cōmu­nion 1. Cor. 10.16.17. and c. 12. vers 13. as members with their head Christ Iesus, is sealed to all the beleeuing & wor­thy receiuers; wherby it cōmeth to passe, that the faithful sweetly rest in the fauor of God, obtained for them by his sons death: and so feed with 1. Cor. 3.7.8him spiritually, and dayly grow vp in a holy communiō with Christ.

II.

And that the holy Supper is a Sacra­mēt of the new couenant, it may appeare by the very words of the institution, which the Lord pronounced of the cup saying, This cup is the new Testament or couenant in my bloud, that is, a Sacrament of the new couenant.

III.

We call the Lordes Supper, the second Sacrament of the new Testament, in re­spect of Baptisme which is the first. For like as in the old Testament, there were two principall Sacramēts, Circumcisiō & [Page 153] the Passeouer, so there are two in the new, Baptisme, and the Lordes Supper, which directly answer them & succeede in their places. And as none was admitted to the Passeouer, but the Exo. 12.48 Circumcised: so none must be receiued to the Supper, but the Baptized.

IIII.

The commandement of Christ contai­ned in the institution, is in these wordes: Take ye, and eate ye: Take ye, and drinke ye, and do this in remembrance of me.

V.

Againe, it is manifest by the wordes of the institution, that Christ vsed bread and wine in this Sacrament.

VI.

In the breaking of bread in the Lordes Supper, we follow both the Lordes Mat. 26.26. Mar. 14.22. Luke. 22.19. 1. Cor. 11.24. cō ­maundement, and his Ibid. example: for the Lord did not onely breake the bread, and so by breaking it, did consecrate the same a Sacrament of his body, but also commā ­ded this bread so blessed & so broken, to be receiued, and eaten, as the liuely sym­bole and Sacrament of his precious body [Page 154] broken, that is, crucified for vs. And the 1. Cor. 11.23. Apostle saith, that he receiued of the Lord which he deliuered to the Corinthi­ans concerning the administration of this Sacrament: and this 1. Cor. 10.16 breaking of bread he both commaunded & commended vn­to them. To be short then, the breaking of bread, is an essentiall ceremonie in the Lordes Supper: for that this is the princi­pall end thereof to represent, seale and set before vs the passion and breaking of1. Cor. 11.24. the body of Christ. The same reason is of the powring forth of the wine, if we cōpare it with the shedding of the bloud of Christ.

VII.

The passion of Christ is set before vs in this Sacrament in a liuely manner, as by Gal. 3.1. preaching of the Gospell.

VIII.

We receiue Iesus Christ and his holy spirite most comfortably by the word: for it is Gods holy ordinance and instrument to cōuay his graces into our minds, harts, and consciences, and that mighty power to confer and giue vs the spirite of grace, the spirite of faith, the spirite of adoption, [Page 155] the spirit of sanctificatiō, of wisedome. &c.

IX.

But there is difference betweene the participation of Christ by the one and by the other, for the Lord first by his word confers grace, but grace and faith once giuen, are strengthned and increase day­ly by the Sacraments.

X.

Againe, the Lord by the word, workes onely by one sense in vs, namely the sense of hearing, whereby comes knowledge & so faith. Rom. 10.14.15. And this sense in deede is now since the corruption of our nature, the sense of learning and vnder­standing, and so the principall to breed & beget faith in vs: but before the fall of A­dam the sight (I take it) was the principall sense to receiue and learne wisedome and vnderstanding in the vewe and considera­tiō of the workes of God.See Brad­fords Sermō of the Sup­per. The Lord ther­fore in the Sacrament, hath respect to the sight and all other senses: for in and by the Sacrament the soule doth not onely heare Christ (as in the word) but also see Christ, touch Christ, smell & tast, and so feed vpō [Page 156] Christ and all his benefites.

XI.

The principall parts of this Sacrament are, to seale and ratifie that promise of Christ, wherin he assureth vs that his flesh is Iohn 6.55. meate indeed, and his bloud is drinke indeede, to feed vs vnto life euerlasting: and in that he saith he is the Ibid. v. 51. bread of life, whereof who so eateth shall liue for euer: it is ordained (I say) to seale that promise, and to this effect to send vs vnto the crosse of Christ, where that promise was per­formed and fulfilled in euery respect. For the flesh of Christ was made vnto vs the bread of life, or that meate which quicke­neth vs, in that it was Ibid. crucified for vs.

XII.

This meate we can not eate, but by Iohn 6.35. faith, and this drinke we can not Ibidem. drinke but by faith.

XIII.

Againe, to eate the flesh of Christ by faith, and to drinke his bloud by faith, is to receiue by faith the promise of God, which testifieth that the flesh of Christ, was crucified for vs, & that his bloud was [Page 157] shed for vs, that is, for the remission of our sinnes.

XIIII.

The fruite which followeth this spiri­tuall meate and drinke, is a spirituall Iohn. 6.57. 1. Cor. 5.8. ioy in God, and the increase of our 1. Cor. 10.17. commu­nion with Christ: for this dependeth vpon the confirmation of our faith.

XV.

Againe, it is very manifest that the bo­dy of Christ, is not eatē with the Transub­stantiation. mouth, and that his body is not contained Consub­stantiation. in the bread of the holy Supper, for that Act. 3.21. heauē must containe him vnto the day of iudge­ment. Neither may we say that the body of Christ is euery where, that it may be in heauen at one and the selfe same time, & here on earth also in the bread of the Lordes Supper, for it euer retaines that propertie of a mans body, which is to be finite, for Christ was made like vnto vs in all Heb. 2.17. things, Heb. 4.15. sinne onely excepted.

XVI.

Againe, if the body of Christ, and the bloud of Christ, were cōtained vnder the formes of bread and wine: the one part [Page 158] must be necessarily seuered from the o­ther, and so Christ must dye againe: But Christ dyeth Rom. 6.9. no more.

XVII.

Now that the bread of the Lords Sup­per, is not transubstantiated into the body of Christ, but that the substaunce of the bread remaineth after the wordes of con­secration, it may appeare, for that Christ would teach by this bread, as by a verie apt similitude, that his flesh is Iohn. 6.55. spirituall meate: therefore it must necessarily be ve­ry bread, that we may assuredly conclude, that our soules are as truly fed with Christ crucified for vs, as our bodies are truly fed with that bread, which there is broken for vs, and giuen vs. Againe, Christ comman­ded all the faithfull to eate of one 1. Cor. 10.17. bread: to teach that they all, Ibidem. are, as one bread, or as one body: therefore it must be very bread, that the similitude may continue, that like as of many grains or masse one substance is made, & so one bread, so the faithfull being many, hauing one spirit of faith to knit them vnto Christ, and one spirite of loue to knit them, one with ano­ther, [Page 159] are made one Church, as one body in and through their head Iesus Christ.

XVIII.

And like as neither the water of Bap­tisme is chaunged, nor that water which streamed from the Num. 20.10.11. rocke being smitten with Moses rod, was chaunged into the bloud of Christ: and yet both Sacraments of the same: So in like maner, the wine in the Lords Supper is not changed into the bloud of Christ, wherof notwithstanding it is a Sacrament, as Christ ordained and appointed.

XIX.

And yet we do not goe from the verie words of Christ, but desire to giue them their naturall sense and meaning.

XX.

The verie naturall sense of the words of Christ, doth depend vpon a Metonymie, or trope, whereby the name of the thing signified, that is the bodie, is attributed to the signe which is bread: and so for the cup and bloud of Christ in like maner.

XXI.

This Metonymicall or Sacramentall [Page 160] phrase is vsed euerie where in Scripture, where the holy Spirit speaketh of Sacra­ments. For we may not otherwise vnder­stand these places; as where it is sayd, that circumcision is the Gen. 17.10 couenant of God, & the paschall lambe is Exod. 12.11. and 27. the Lords Passeo­uer in Aegypt, and the Leuit. 6.30. &c. sacrifices of the Law are sayd to expiate the sinnes of the people, and that the rocke which gaue thē water to drinke in the wildernesse was 1. Cor. 10.4 Christ.

XXII.

The holy Spirit vsually retaineth this maner of speaking in all Sacraments for two causes principally: first to helpe vs a­gainst our ignorance, dulnesse, and the blindnesse of our hearts: for if the Lord spake not on this maner, we would but on­ly fasten our eyes and our hearts vpon the bare signes and ceremonies, and content our selues (as haue hypocrites in all ages) with bare and emptie shadowes, without faith,Psal 50. feare, repentance, obedience, or any reuerence of the holy couenant. Therfore I say, the Lord first speakes on this wise, to lift vp our hearts and soules by faith to [Page 161] behold, consider, and to feede vpon the things signified. The second cause of the vse of this phrase in the Sacraments is, for that the verie truth is so, there is a reall presence of the signe and the thing signi­fied to the beleeuer, for as he doth bodily and really participate of the signe,Sacramenta sunt signa exhibentia non signifi­cantia tantū. so doth he spiritually, & as really receiue and feed vpon the thing signified.

XXIII.

And thus speaketh Augustine also, lest any thinke of this, as of some new inuētiō. If Sacraments had not a certaine similitude of those things, of which they be Sacramēts, Epist. 23. ad Bonifac. surely they should be no Sacraments: and by reason of this likenesse, they haue often the names of the things, (which are signified by them.) Therfore as the Sacrament of the bo­dy of Christ, is after a certaine manner, the body of Christ; the Sacrament of the bloud of Christ, the bloud of Christ: so the Sacrament of faith is faith.

Whereas they obiect that it is not like that when Christ would minister vnto his Apostles, a speciall comfort in aduersitie, that then he should speake darkely and [Page 162] doubtfully: the matter it self sheweth that this metonymicall phrase seemed not hard or obscure vnto the Apostles: for if they had not thought that the Lord called the bread his body, because it is a liuely & true signe & Sacrament thereof, out of all question they had bene much troubled & disquieted with so prodigious a matter, which necessarily followeth from the lite­rall sense of the word: & this may yet bet­ter appeare, for the same verie time they could not well conceiue and vnderstand more easie and common Ioh. 14.5.8 &c. 16. v. 17. argumentes. Therefore (I say) for that they were not troubled with these wordes, it is manifest that they vnderstood them metonymical­ly, after the maner of the Scripture: & the rather for that a little before, they had ea­ten of the lambe, which in the same sense was called the passeouer: for that it was a symbole of that memorable passeouer, wherein the Angell Exo. 12.27. of the Lord smiting all the first borne of the Aegyptians, did passe ouer the houses of the people of Is­raell: by which occasiō they were brought out of Aegypt, and so freed from that ex­treme [Page 163] bondage.

XXV.

They spend here wind in vaine to ob­iect the omnipotencie of God, to shewe that the bodie of Christ, may be both in heauen and in the Sacramentall bread at one and the same time. For the question is not here, what God can do, but what he will do, and what his will and good plea­sure is. And his will is, that Christ be like his brethren in Heb. 2.17.all things sinne onely Heb. 4.15. ex­cepted. Therefore his will is, that he haue a true bodie, that is, a finite bodie, and li­mited in place. Againe, albeit God be omnipotent, yet can he not effect contra­ries, as that any thing at one time both be, and be not, for that he can not Tit. 1.2. Heb. 6.18. lye nor de­nie 2. Tim. 2 13 himselfe, for this is against his na­ture. And these propositions or sentences are meere contradictorie; Christes bodie is a true bodie: Christes body is not a true bodie, but an infinite.

XXVI.

Neither yet shall this helpe the aduer­saries, to say, that vnlesse it be graunted, Christes bodie is euery where, it will ne­cessarily [Page 164] follow, that it is seuered from the diuine nature, which is euery where, and whereunto it is personally vnited: for al­though Christs body be not euery where, but contained in one certaine place, yet neuerthelesse it is euer personally vnited to the Deitie of the word for the personall vnion doth not make equall the humane nature with the diuine, or change the pro­perties of the diuine nature into the hu­mane:Christ is that word. Iohn. 1.1. that the humane nature may haue the same proprieties with the diuine: but is such an vniō as that therby the humane nature subsisteth in the person of the word; so that it is as a part thereof, neither hath it by it selfe, or without the word any subsisting. Therefore well spake the fa­thers in the Councell of Chalcedon. The difference of natures in Christ, is not taken away because of the vnion (of them:) but ra­ther (by this doctrine of the vnion of na­tures) we learne, that the proprieties of both natures are kept, as concurring and meeting together into one person or Hyposta­sis. sub­stance.

XXVII.

Seeing therefore the bodie of Christ is finite and taken vp from earth to Act. 19.10.11. heauen, and must be contained there vntill the Act. 3 21. 1. Cor. 11.26 day of iudgement, it followeth that it is not in all places, nor in the Sacramentall bread included.

XXVII.

And albeit we say that Christes body is in heauen, and no where else, according to the true proprietie of a body: yet we tye it not to any certaine place in heauen: but we iudge him to be there free, as it besee­meth and is conuenient for that celestiall glory: which to search into, we deeme also to be a vaine and bold curiositie.

XXIX.

Whereby it is very manifest that they slaunder vs, which say that we tye the bo­dy of Christ to a certaine place in heauen.

XXX.

And whereas yet they say, that albeit Christs body be in heauen visible, yet this letteth not, but that it may be in the Sa­cramentall bread in an inuisible manner: first they can not proue this by the Scrip­tures, [Page 166] next they speake flat contradicto­ries against themselues, when as they say that Christ is in the bread really, substan­tially, corporally; if that be so, he must be there also in a visible manner. For what­soeuer humane bodie is any where sub­stātially, the same is there also visibly. For this visibilitie is a propertie, which cā not be seuered from the substaunce of mans bodie. For this cause Christ when he ap­peared after his resurrection to his Apo­stles, & desired to Luk. 24.36.37.38.39. proue that his very bo­dy was there present substantially, he rea­soneth (if so I may speake) frō the That which may be seen. visibi­litie and That which may be tou­ched & felt. palpabilitie thereof; and so ap­pealeth to the very senses of his Disciples, that they might testifie the truth of his re­surrection.

XXXI.

And whereas yet they make an other exception, that it is vnmeet to submit the nature of a glorious body, to the lawes of common nature: that makes nothing to proue the inuisible presence of Christes bodie in the Sacramentall bread. For the glorieLuk. 23 36 &c. Act 7.55.56. & 1.9.10.11. hath not abolished the truth of the [Page 167] bodie, wherein the visibilitie thereof is contained. Next this also is to be consi­dered, that in that first Supper of Christ with his Disciples, that his body was not yet glorified: and there is none other ce­lebration of the Lordes Supper now, then was at that time.

XXXII.

And albeit we deny the body of Christ to be included in the Sacramentall bread: yet we say not that Christ is altogether & in euery respect absent from his holy Sa­crament: or that the bread & wine be but bare and emptie signes. For Christ is tru­ly present by the grace of his holy spirite, where two or three Mat. 18.20. are gathered toge­the in his name: and lifteth vp also euen to heauen vnto himselfe the hearts of the faithfull by the promise of the Gospell: that they may contemplate there (name­ly in the heauenly Heb. 9.12.24. sanctuarie) that his sa­crifice, which he offred for them vpon his Crosse, and by faith feed thereupon vnto life euerlasting.

XXXIII.

Againe, if the body of Christ be not in [Page 168] the Sacramentall bread, it followeth also that we must not adore his body there but we must worship and adore him in heauē, whereCol. 3.1. he sitteth at the right hand of God the father: whither also in elder ages, in the celebration of the Lordes Supper, the people were inuited, when they were put in minde of the place, with sursum corda, lift vp your harts vnto the Lord.

XXXIIII.

Neither must the Lordes Supper be a diuine action, performed by the Minister of the Church alone, but the Pastor must declare and lay open with a good voyce, and in a plaine manner, what the misterie thereof is, vnto the people.

XXXV.

In like manner we must reiect priuate communions, as when this Sacrament is administred to particular persons readie to dye, without any congregation or companie of the faithfull to be partakers with him of that holie communion: for the Apostle speaking of the celebration of the Supper, saith, 1. Cor 11.20. when ye meet toge­ther: againe, for that this Sacrament is [Page 169] a speciall symbole, of the communion of Saintes: and this the Apostle meaneth where he saith, for 1. Cor. 10.17. we that are many are one bread, and one body, because we all are partakers of one bread.

XXXVI.

The worthinesse of the communicants consisteth in this that they 1. Cor. 11.28. acknowledge and bewayle their owne vnworthinesse, and by faith call vpon God, that he will of his grace and mercy in Iesus Christ make them worthy.

XXXVII.

Yet to speake more distinctly & plainly to the vnderstanding of the ignorant, to the end they may come prepared and ad­uisedly to the holy Communion, and for that the abuse of this holy Sacrament, is one cause of all these iudgements which are past and haue consumed many, and yet are still threatned against vs: therefore the vnworthy receiuers which dishonour God, hurt and hinder their owne salua­tion, and prouoke Gods wrath against his Church and people, they are these which follow.

XXXVIII.

1 In the first place I set all Atheists, mē without God, without Ephe. 2.12 Psal. 14.1. Christ, or any Reli­gion, meere Epicures in the world, there­fore ought they to be without this holy Sacrament: they be vnworthy of this holy communion, for they be not in commu­nion with God and his people.

2 All vncleane beasts, doggs, & swine, I meane all in the Church of an vncleane beastly life: such as the Apostle assureth vs cā not enter into the kingdome of hea­uen:1. Cor. 6.9. fornicators, idolaters, adulterers, wan­tōs, buggerers, theeues, couetous, drunckards, raylers, extortioners; a watch-word is ad­ded, be not deceiued. These be vnworthy our priuate feastes, how much more to meet with vs, our Lord and Sauiour Iesus Christ in this holy banquet.

Ignorant in the great grounds of Religion. Heb. 6.1.2.3.4 5.3 All ignorant people (howsoeuer they may seeme harmelesse, &c.) which cā not discerne the Lordes body. 1. Cor. 11. v. 29. nor yet desire to discerne and know it: No knowledge, no faith: no faith, no loue: no loue, no affiance or trust in God: no trust, no feare: no feare, no humiliation: want [Page 171] these graces, or any of them, no worship, no accesse to God. Heb. 11.6. Therefore these be vnworthy receiuers.

4 Such as lightly account of the coue­nant, whatsoeuer loue and zeale they pre­tend to the Sacramentes: Such as despise the one, are and must be prophane con­temners of the other. Psal. 50.16.

5 Some foolish wits pretend loue and great zeale to the word, and yet neglect and contemne the holy Sacraments: their contempt appeareth in the breach of the Lordes ordinance, they seldome come to the Lordes Supper (as they are bound) to preach and celebrate with vs the blessed cōmemoration of the Lordes death vntill his comming againe. 1. Cor. 11.24.25.26.

6 All such as do not hunger for Christ,Psal. 32.5. Ephe. 1.15. Rom. 8.14.15 for they can not feed on Christ: no know­ledge of sinne, no feeling of sinne: no fee­ling of sinne, no sorow for sinne: no sorow for sinne, no confession of sinne: no con­fession of sinne, no desire of grace: no de­sire of grace, no spirite of faith to receiue Christ: no spirite of faith, no spirite of a­doption, sanctification, &c.

[Page 172]7 All contentious brethren, for this is a Sacrament of our vnitie, badge of loue, and a band of vnion and communion with Christ & all his holy members. 1. Cor. 10.2.16.

Iohn. 1.12.8 All vnbeleeuers, for all such as want the precious faith, haue no hand to re­ceiue Christ: they receiue onely as Augu­stin speaketh, and as Iudas did panem Do­minū, the bread of the Lord, not, panem Do­mini, the bread of life, the Lord Christ.

9 The faithfull also in regard of their frailtie, weaknesse, corruptions, and ma­nifold wants, if they haue not duly, truly, and wisely, examined, humbled, and so prepared thēselues to meet Iesus Christ, they be vnworthy: and so they cause many plagues, many afflictions and euils in this life, vpō their bodies & soules, that being iudged & chastened here, they may escape the condēnation of the world in the life to come. 1. Cor. 11.28.30.31. And thus farre of vnworthy receiuers.

XXXIX.

That forme of administration of the Lords Supper is best, which cometh nea­rest [Page 173] the simplicitie of the first institution, & is furthest from superstition: wherin al­beit, there be some things indifferent, yet the breaking of bread for the Aphoris. 6.causes be­fore alledged, may not be counted an in­different thing.

XL.

And albeit the Lord hath not appoin­ted any certaine times for the celebration of the Lordes Supper: yet reason so requi­reth that Christians haue it in often vse, that they may oftē remember the passion of Christ: & by this commemoration con­firme their faith and stir vp themselues to prayse & magnifie the goodnes of God in the worke of their redemptiō: & finally to increase the mutuall loue, & to testifie the same one to another, cōsidering the band thereof in the vnitie of the bodie of our Lord and Sauiour Iesus Christ.

I. APHORISME.

THe Papists faine that the Masse is a worke, wherein the Masse-priest doth create or make his Christ of [Page 174] bread, by buzzing or mumbling of these fiue words, Hoc est enim corpus meum: for this is my bodie. And then offereth him to the Father as a sacrifice, to expiate the sins of all, quicke, and dead, for whom that Masse is celebrated.

II.

This opinion of prophane Papistes, is impious and blasphemous. For first this reproch and disgrace is offered thereby vnto Christ: that he is not the onlyHeb. 5.6. and 7.24. Priest of the new Testament.

III.

Againe, this doctrine ouerthroweth the merite of Christs death: as if the sins of all the faithfull were not perfectly ex­piate by that one Heb. 9.12. and 10.12.14. sacrifice of Christes death.

IIII.

Thirdly, the Papistes by this assertion, as much as lyeth in them, do againe cru­cifie Christ: in that they promise the re­mission of sinnes by the Masse, and so set vp a new Testament: and in that they say they offer vp Christ as an host or sacrifice vnto God. For where there is a Testamēt, [Page 175] there must needs be the Heb. 9.16. death of a testa­tor: & where an host is, it must be slaine.

V.

Fourthly, this opinion or assertion doth depriue vs of the benefit of Christs death, that is, the remission of sinnes: for if sinnes be pardoned by the merite of the Masse, then surely are they not pardoned by the merite of the Mat. 26.28. death of Christ.

VI.

Fiftly, the Masse doth vtterly euert and take away the Lords Supper: for it cannot stand with it. For in the Supper the Lords purpose is to giue a blessing Ioh. 6.32. vnto vs: but in the Masse men purpose to offer vp satis­faction vnto God. Againe, in the Supper the Lord testifieth vnto vs, that we are & must be daily Ioh. 6.57. quickened, by the onely sa­crifice of Christ: but in the Masse they faine, that Christs sacrifice cannot profite vs, if it be not iterated euerie day. Thirdly, the Supper is celebrated by the 1. Cor. 11.18. & 10.17. Mat. 26.27. whole congregation, but the Masse is celebrated by the Priest onely.

VII.

Moreouer, the arguments which Pa­pists [Page 176] vse for the defence of the Masse, are of no waight, as these following: Christ sayd in the institution of the Supper, Do this: therefore he commaunded his Apo­stles and their successours to offer vp or sacrifice his bodie vnto God. For so this word facere, to do it, (say they) is vsed eue­rie where in holy Exod 29. Num. 28. Scripture, and so it is found also with Apud Ver­gil. eclog. 3. prophane writers. But I say it is no good consequent, that because that word is elsewhere so taken, that ther­fore it is also so vsed in this place. Next, that it must haue here another significa­tiō, it is euident, both by the coherence o­sentēces, & by the Apostle 1. Cor. 11.26. Paules expossition, that nothing else is signified, but this, Eate this bread, and drinke ye of this cup. Againe those words were not spoken to the Apostles onely, as Ministers of the Church (for Christ himselfe performed the partes of a Minister) but as to all the faithfull receiuing the Sacrament at the hands of the Lords Minister. Wherefore these wordes doe no lesse concerne those whom they call lay men, then they do the Priests or Ministers of the Church.

VIII.

Againe, if the Supper be to represent Christes sacrifice and oblation, which he made vpon his Crosse: thē Christ must be offered vp in the Sacramēt of the Supper, for how can we otherwise represent in the Supper the oblation of Christ, but by of­fering vp Christ vnder the kindes of bread and wine. But this consequence is false, and so is the reason thereof. For that obla­tion which Christ made on the Crosse, both may & must be otherwise represen­ted, that is, by the 1. Cor. 11.24. breaking of the bread and the powring out of the wine.

IX.

Againe, if the pascall lambe was to be sacrificed then Christ also in the Eucha­rist must be sacrificed, for that the paschal lambe was a type of the Lordes Supper: here I answere againe, the consequence is false, and the reason therof: for of that an­tecedent this will follow that Christ also must be sacrificed: for that the lambe was a type of 1. Cor. 5.7. Christ, not in the Eucharist, but on the Crosse: where as Iohn saith, that was finishedIoh. 19.36. which the lambe prefigured.

X.

Againe, they bring a place of Malach. chap. 1. v. 11. from the rising of the sunne, vnto the going downe of the same, my name is great among the Gentils, and in euery place incense shalbe offred vnto my name and a pure offring. But I answer, that where they inferre that the body of Christ is offred vp in the Supper, because it is a cleane or pure offring, the argumēt is false, because it will not follow from the generall to the speciall affirmatiuely. And it is very mani­fest to any man of vnderstanding, that Ma­lachie here speaketh, as the See Ioel. 2.28. & Act. 2.17. Prophets, of the spirituall worship of the new Testa­ment, vnder the shadowes of the ceremo­niall worship vsed in the old.

But it is straunge that these men dare be bold to bring argumēts for the defence of their Masse in sacrifice out of the Epi­stle to the Hebrues: for that the principall doctrine of that Epistle doth plainly euert all this Popish inuētion of the Masse, out of the 5. chap. v. 1. they haue this saying. Heb 5.1. [...]. Euerie Priest is ordained, that he may offer sacrifices for sinnes. Therefore there are al­so [Page 179] in the new Testament, Priests properly so called, which offer vp sacrifices for sins. For that the Apostle vseth a verbe of the present tense, I answer, it is very manifest, in all the Apostles doctrine and speach in that place, that he speaketh of the Priestes of the old Testament, and of the sacrifices which were types of Christes sacrifice, the only sacrifice expiatorie for sinne. And so the Apostle speaking of Leuitical Priests, in all the Epistle vseth verbes of the pre­sent tense, as chap. 7.9.11. The reason of that phrase is, to set the matter whereof he speaketh, more manifestly before the eyes of men.

XII.

Next they borow out of the 7. chap. the type of Melchi-zedek: & they reason thus; If Christ did not sacrifice himselfe in the Supper in an vnbloudy sacrifice vnder, the kindes of bread and wine, then was he ne­uer made Priest after the order of Mel­chi-zedek: But he was made, &c. as the A­postle witnesseth in that chap. The reason of the consequence is, because Melchi-ze­dek offred vp vnto God bread and wine, I [Page 180] answer, the consequēce is false, for Christ is called a Priest after the order of Mel­chi-zedek, principally for this cause, as the Apostle sheweth, because he is a priest for Heb. 7.3. euer, as Melchi-zedek there is noted and described, without father, without mo­ther, without kinred. Againe, the reason of their consequēce is false, for that Melchi-zedek did not offer bread and wine vnto God, but brought forth Gen. 14.18 bread and wine, for the refection of Abraham and his ser­uants, and that this is there signified we may well vnderstand both by the Hebrue word Hotzi, and by the circumstance of that action in that place.

XIII.

Lastly, they haue this sentence out of the 9. chap. It is necessarie that the Heb. 9.23. Exempla­ria. simili­tudes of heauenly things, should be purified with such things: but the heauenly things themselues (are purified) with better [...]. Hostes, as they speake. sacri­fices then these. Ergo, with oblations of Masses: because he speaketh in the plurall number, hostes. Therfore he speaketh not of the bloudie sacrifice of Christ, which was but one. But I answer that the Apo­stle [Page 181] there still keepeth his plurall number,Enallage n. chaunge of number. taking one number for another, because he continueth in the comparison of the legall sacrifices. And of these chaunges, we haue many examples, as Ruth. 1. v. 10. and chapter. 2. v. 20. And that the Apostle there speaketh of that one sacrifice of Christ, may appeare by the scope of that whole chap. for that nothing else is there intended, but to compare the Priesthood of Christ, with the Leuiticall Priesthood, and to shew how far that excelleth this.

XIIII.

And albeit we vtterly deny that the ho­ly Supper of the Lord (which the Papistes haue transformed into the monster of the Masse) to be a sacrifice expiatorie for sin: yet we do willingly confesse and professe it to be the sacrifice Sacrifice of prayse & thankes-ge­uing. Eucharisticall of the new Testament, for that it was institu­ted by the Lord for this ende, by this so­lemne rite to 1. Cor. 11.26. shew & set forth his death, that we might magnifie him as our onely redeemer to the glorious prayse of his name.

I. APHORISME.

BBcause some think the ciuill Magistrat is to be banished out of the Church of God: & others giue him too much power: it is verie needefull also, that we know by gods word, whether this order be allowed of God, and how far the ciuill Magistrats power reacheth.

II.

Both which points the better to know, we must speake of three things in order: first of the Magistrat, next of the lawes, & lastly of the people.

III.

Of the Magistrat we must consider also three things, whether his place & calling be approued of God, what his office is, & what authoritie he hath.

IIII.

It is manifest by the Scriptures that God approueth Magistracie or ciuill go­uernement: as Psal. 82. v. 1. God standeth in [Page 183] the assemblie of Gods, he iudgeth amōg Gods. v. 6. I sayd ye are Gods, and ye are all the chil­dren of the most high. Deut. 1. v. 17. Moses saith, the iudgement is Gods. So 2. Chron. 19. v. 6. Iehosaphat saith to the Iudges, ye execute not the iudgements of mā, but of the Lord. Prou. 8. v. 15. Wisedome that is the sonne of God speaketh. By me kings raigne and princes decree iustice. Dan. 2. v. 21. God taketh away kingdomes, & setteth vp kings. Rom. 13. v. 1. Paule saith. He that resisteth power, resisteth the ordinance of God.

V.

The office of the Magistrat is to be the Deut. 17.18.19. keeper of both the Tables of Gods law: & therefore his principall care must be to set vp and to defend the Deut. 15.5. 2. King. 23. 2. Chron. 29. pure worship and seruice of God. Next, to do iudgement Ierem. 22.3 Psal. 82.3 4. Rom. 13 3.4. Gene. 9.6. and iustice, that is, to punish the euill, to defend and reward the good.

VI.

Againe, if neede so require, the Magi­strat is bounde to defend the subiect with Deut. 20. Luke. 3.14. Mat. 8.10. Act. 10.4. armes, and those dominions which are committed to his charge.

VII.

Notwithstanding, when Magistrates punish either their subiects or their ene­mies: they ought to haue a speciall care, that they giue no place to their owne affe­ctions, but respect onely the discharge of their dutie.

VIII.

The Magistrate may by good right re­quire and demaund of his subiectes Ro. 13.6.7. tri­butes and customes: and he may vse the same, not onely for the discharge of his publike seruices, but also for the 1. Sam. 8.11. &c. Gen. 44.22.23. Dan. 2.41. honour of his house, and for the preseruation of his owne state and dignitie.

IX.

And thus farre of the Magistrate: now for the lawes, we must first obserue, that God hath three kindes of lawes: the law morall, ceremoniall and iudiciall.

X.

The summe of the Morall law is com­prized in the Exod. 20. Deut. 5. Decalogue, consisting in the loue of God and the neighbour: and for that it is an euerlasting rule of iustice, [Page 185] it must continue euer in force.

XI.

The Ceremoniall law was the Gal. 3.14. peda­gogie of the Iewes vntill the coming of Christ: and therefore Christ being come, it is Col. 2.16. Ephes. 2.15. abrogated.

XII.

The Iudiciall law in as much as it was properly applyed to the Iewes, bindeth not the Christian Magistrate: yet in ap­pointing the Leu. 24.16. Deut. 13.5. punishments of grieuous sinnes, it bindeth no lesse the Christian Magistrate at this day, then it bound the Magistrates of the Iewes.

XIII.

And thus farre of the lawes. The third part is of the subiectes. The dutie of sub­iectes towards their Magistrates, first is, to esteeme of them and Rom. 13.7 reuerence them as the ministers and messengers or Rom. 13.4. vice­gerents of God: next, with readinesse of minde, and in all obseruance to Ibid. v. 1. and 5. 1. Pet. 2.13.14. obey them. Lastly, not to intermeddle with publique affaires, nor to 1. Pet. 4.15 enterprise anie thing without their commission.

XIIII.

They are bound also to obey them that vniustly1. Pet. 1.18 Ier. 27.12. and tyrannically rule ouer them: so long as they commaund nothing that God hath forbidden, and forbid nothing that God hath commaunded: for in this case we must keepe that rule of S. Peter: VVe must obey Act. 4.19. and 5.29. God more then men, and that rule of Christ, Mat. 22.21. Giue vnto Caesar those things which are Caesars, and vnto God those things which are Gods.